In the model proposed by Freud in Beyond the Pleasure Principle for the genesis of the ego, he speaks of the evolution of an "organic cyst," raising the question of whether he understands the evolution of this organic cyst as a simplified organism, which "constructs its boundaries, its sensory and anti-excitatory system under the influence of external stimuli." Or is the "cyst" Freud speaks of a kind of material soul*, which he likens to the biological image of a protozoon?

And the question immediately arises, what are archetypes, for which there are many misunderstandings regarding their significance. One way to understand them is to compare them with instincts: The latter are "biological drives that are perceived by the senses." Thus, archetypes are the instincts of the soul, which manifest in the imagination in some unknown way and create intangible symbolic images. An archetype is the subject, the central idea, that appears in various myths with different images.

The hypothesis of Edelman and Tononi regarding the structure of the dynamic core: a. Certain neuronal groups, spatially distributed in the brain, are destined to participate in conscious experience. b. Only a small subset of these will ever assume the manifestation of conscious experience.

We have observed a significant shift in views about natural selection and its role in the innovations of phenotypes and the behavior of organisms. It has ceased to hold exclusivity in the evolution of beings; other forces have intervened with claims, such as molecular drive and neutral drift, a recycling of genetic material, so that along with natural selection, they seem to guide the functional innovations of organisms.

Only when the individual is not limited exclusively to its biological apparatus does it possess "something" else with which it has the ability to define it, at least partially; only then can we claim that it chooses, that it has free will. Therefore, this "something" is its soul; as for the nature of it, the answer will be given in the next volume of the work. The difference between a material and an immaterial soul has lost its relevance, as will be explained in volume VI of this work.