The term soul is used in traditional literature as a synonym for an individual's true self and is associated with the subjective essence of one's life. Since there was no way to measure it, science has ignored this idea from their research. But, in a recent study, Ceylan et al. (2017) reintroduced the word soul in the scientific literature and examined the possibility of studying the soul through scientific methods.

The main focus of his study is on finding and understanding the scientific counterpart of the soul that has been cited and discussed in traditional literature. In this article we examine the idea of ​​the soul using a new approach. Incorporating neuroscience and quantum physics, as suggested in Ceylan et al. (2017).

To do so, we use the results of neurological studies on meditation to understand perceptions of spirit and consciousness in terms of mechanisms of inhibition. In this context, this article serves as an attempt to request further studies to discuss and expand the hypothesis about the soul as an unrestricted mental activity.

The power of the world in the environment is indeed a form that takes power, and van der Leu notes that this form is often expressed in the maternal / female form. Further, the invocation of power by the environment results in will assignments to the members of the environment according to their power levels.

Van der Leo distinguishes between the union of force and form as female and the union of force and will as masculine. The character is attributed to the latter, so the latter is the one who calls it names. He uses this distinction to then discover the personality of a religious savior as an essentially masculine will for authority towards people, while the environment itself is essentially the formation of a female force.

A variety of manifestations of power are displayed, such as angels, demons, and kings.The objective aspect analysis concludes with an analysis of the religious reflection on the experience of power that leads to the declaration of the previous power that creates the universe in which the force interacts with people by will and form.

Thus, Van der Liu concludes with the final emphasis of the Creator whose strength is ουσια while triple power, form and will is ύποστασις. It is important to note that it concludes with a de facto Trinitarian culmination of objective religious experience, despite using primarily primitive examples in the development of its phenomenological analysis.

In the second part, Van der Leo turns to the subjective aspect of religion where he analyzes how religious people understand their behavior is to participate in the sacred, both individually and culturally.

Begins to distinguish the sacred as much as possible. This is analogous to the classic distinction between humanity in the image and then in the likeness of God as a way of understanding the deification process. Van der Leeuw spends a great deal of time explaining the importance of connecting with the sacred through representations.

These relationships occur in different ways depending on the type of representation: king, priest, healer, prophet, preacher, consecrated person.

It also refers to the relationship with the saints as recognition of the sanctity of the body and the relationship with those possessed by demons as recognition of human transgression.

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