Interesting. However, I think your foundations are tolerably wobbly.
You seem to be attaching things that are not relevant to the concept of आत्मन् or self. For example your “you” includes attributes of identity such as memory and body.
What happens, in this model, to a person who loses all their memories of experience? How would you distinguish between that person’s consciousness and that of another in the same situation?
Ah, you say, but consciousness is tied to the body.
But body is one of the five kosha. It is not atman, but merely the first covering. Shankara’s “Teaching of Reality” covers this.
Secondly, you appear to assign some metaphysical quality to the organic processes of chemistry and neuroelectricity commonly called life. Could you explain what this might be?