That we can henceforth recognize, with a great assurance, the "realism" (the existence) of a spiritual identity for every individual, identity which depends, partially, on genetic potentialities, leads, obviously, to a new and revolutionary understanding of the spirit, spiritual life and spirituality.

Blaise Pascal had noticed the vulnerability and sensibility of the entity who, in us, recognizes and is judging :
"The spirit of this sovereign judge of the world, is not so independent since he is disturbed by the first din which is made around him. It is not necessary that it is the noise of a cannon to prevent his thoughts ... a fly buzzs in his ears : it is enough for doing him incapable of good advice.
If you want that he can find the truth, brush away this animal who holds in check his reason and disturbs this powerful intelligence." (cf. - Thoughts - fragment 44),

"Things have different qualities and the soul has of divers propensities, because nothing is simple for the soul, and the soul never offers itself simple to no subject. From there comes that we cry and that we laugh at the same thing. " (cf. Thoughts - fragment 50),

" In brief, "me" has two characteristics,
he is inequitable in itself in the fact that he is (that he wants be) the centre of everything,
he is inconvenient for the others because he wants to enslave them ; because every "me" is the enemy and would like to be the tyrant of all the others. " (cf. Thoughts - fragment 509).

We also can emphasize the infatuation for utopia and the futile fashions,
or the attitude, sometimes more than friendly, of certain intelligent reputed persons, for absurd ideas conveyed by sects.

Are not these facts the testimony of non-omnipotence and of inexorable obligations (of insuperable constraints) ?
Certainly and among these, let us quote impact, on psychism's development, of ceaseless repetitions during the educational periods.

Indeed, this repetitions are followed of a "strengthening" of synaptic connections by means of a phosphorylation process, and so the ideas and concepts which are constantly repeated, can become almost imprescriptible truths (let's think of the "brainwashings" processes).
It is why, in particular and so easily, there have been, in course of generations, of false truths (truths of the moment, periods, civilizations), and naturally, of obsolete faiths.
Remember J. P. Sartre exclaiming : "there is faith into bad faith " (it is true that he knew subject !).

However, let's not fall in the intellectual traps elaborated by some researchers, as Joseph Ledoux :
"My idea of the personality is very simple: it is because our "me", essence of what we are, is image of the connections between neurons of our brain ....
Given the importance of the synaptic transmission for cerebral functioning, it should be a truism when we say "me" is synaptic ....
The question is not «how does consciousness emerge from the brain ? » but rather «how our brain is it making what we are ? » " (cf. Neurobiology of the personality).

Essence of what we are, is not image of connections between the neurons.
That are some facets (expressions) of the implication of this essence in us, which depend on synaptic connections, what is very different !
As for the brain, let's repeat again, it makes nothing, it's a biological entity which gives possibility (which enable) to make, another nuance !

Thus let's beware to ambiguous and simplistic speeches which, today, abound in the specialized literature, for example :
"brain learns various things by using distinct modules, …, brain of the foetus can discriminate events, …, brain analyzes the stimuluses, …, neurons compete to survive, … ".

Let's beware also to speeches which recognize only in the metaphysical and moral Person, actor able to act, in other terms, which recognize only conscious actor.
Without forgetting philosophers who use concepts, we dare to say it : hazy, by associating to the me, of numerous adjectives : implicit , explicit, discursive, social, …,
of expressions which enable from saying nothing about an essential fact :
the implication in us and in the world, of a creative entity of transcendent order, ipso facto, of divine character.

Besides, vagueness which is wrapping the essential concepts used by the church men, even if it is soothing, does not enable any more from giving a credibility to their speechs when they talk of primordial causes !
For example, our state of be is not, as buddhists say, a "permanent illusion in the non permanent".
During existence, our state of be is at the same moment, in space which contains reality, and in one "beyond" of the world : realm of the potentialities and transcendent activities that enable virtualities, thoughts, …, processes organizations, …, anticipations, dreams …

Had they this comprehension, our illustrious ancestors, when they were speaking of the soul ?