I wanted to look for the preconditions for the emergence of faith in people’s souls. Understand why a person can even think of something separate from the body, similar to it, called the soul. The basis for the emergence of ideas about the soul are the peculiarities of the functioning of our mental apparatus. Recording what is perceived from the outside world and reproducing the record in mental activity are two important operations, the work of which creates in a person the idea that a thing that he no longer observes exists separately from its real position! Now she is represented in his imagination as an independent object. With the surrounding world there is a duality: real things continue to live their lives in the external world, and their analogues, representations in human thoughts - in the internal world. Moreover, it is not at all necessary that they will have the same characteristics. In fact, ideas about the soul arise from the impression that this duality has on a person. S. Freud wrote [1] that ultimately the appearance of people’s souls comes down to “their [people’s] ability to remember and imagine when they are inaccessible to the act of perception.” The load of images of people in the memory system creates an internal experience of their separate existence, and the spatial characteristics of the remnants of perceptions enhance this effect. Everything that I have described relates primarily to the prerequisites for the emergence of ideas about the soul, which can be strengthened by other psychological factors. Remnants of memory from interaction with reality serve as material that the psyche can use in the future for certain purposes. What I mean? For example, where the psyche needs relief from unacceptable anger within itself, a process of projection onto internal images, remnants of people’s perceptions that can be detected from the outside, can occur. Then we will be faced with a situation where a person will have a real experience of the existence of evil spirits in the external world. In this case, the feeling of people’s internal images intensifies, they become auxiliary material for projection, a figurative lining onto which a sensual charge rejected from oneself is transferred. Another example. In order for a person to find a solution to the serious problem of the finitude of his existence and the fear of death, he can strengthen his belief in the existence of the soul, immortality, and the afterlife as a whole. And help in the realism of this belief will be provided by the material that is already available - a consequence of the processes of doubling described earlier. Strengthening the internal remnants of perceptions from people in memory will serve as a successful support to provide oneself with a realistic experience of the existence of human souls. Thus, a person deprives death of the meaning of the end of life. The death of loved ones confronts a person with an unpleasant fact - the need to abandon the object of affection, to recognize a new world in which there is no longer a loved one. But not everyone goes through this process smoothly. For some people, longing for a person makes it impossible to refuse, which results in a hallucinatory retention of a loved one. The break with the past reality did not take place, nor did the acceptance of the new one. Such a process can be considered the final point of strengthening internal images, their overload, when a person not only remains with the belief in the existence of souls, but now meets them in reality. According to Freud [2], it is the overload of the remnants of reality in memory that creates the conditions for hallucinatory experiences in the perception system. Inner reality is very valuable for a person, so in some cases it can claim equal conditions with real reality. A person’s sensual attitude towards his mental activity creates the impression that the rich variety of his inner world is of a more real nature than it is given in reality. 1. Freud Z. Totem and Taboo 2. Freud Z. I about It