An objection may be raised that any attempt to describe the soul may ruin the magic and mystery associated with this subject. However, although the soul is very special (being different from anything else) there is no reason to mystify it. Reality is mysterious enough (not only in relation to the soul), so there is no need to worry about attempts to understand and describe what can be understood and described.
The first challenge that such an endeavour faces is that the soul is not a kind of substance or ‘stuff' (as assumed in the so-called ‘ectoplasm' account). It is more accurate to think about it as focused fluctuations of pure energy (meaning without ‘stuff' that fluctuates). However, for any intelligible account it is practically impossible to imagine or speak about the soul and avoid completely the terms usually associated with substance (i.e. shapes or colours). In a similar vein physicists represent light, for example, as a wavy line with peaks and troughs although, in fact, light is not like that. So for the sake of better understanding, these familiar terms will be used in the description of the soul, fully acknowledging that any conceptualisation is not only limiting, but crude too.
On the basis of the above methods, several inferences can be drawn. The soul, first of all, does not resemble the physical body. It would not be functional for the soul of a rabbit, for example, to have the shape of a rabbit. This shape is adapted to life in the physical environment and would not be of much use in non-material reality (what would be the purpose of legs, for example?) The difference between the body and the soul, despite their resonance, is possible because the experiences (that may be mediated through neuronal activity) are not organised in the same way as the nervous system. This is not unlike various parts of the body being disproportionally represented in the neocortex. It is already put forward that such an energy has to be focused (crate loops). So, it is suggested that the basic ‘shape' of the soul can be conceived as spherical, although its better topological representation would be torus (a doughnut shape) with an infinitely small point in the middle (known as ‘umbilicoid') and an infinitely large field:
The soul, therefore, can be considered a field that consists of energy loops and two major vortexes. This resembles an electro-magnetic field, except that the latter does not have the centre. Transpersonal experiences indicate, however, that the soul is not a uniform lump of energy. It seems that the soul has a complex structure, with various components and their specific functions. In a way, such an energy field is better compared to a single-cell organism, with its centre, inner space and the membrane. These components are not sharply demarcated though, there is a much greater fluidity between them than between biological components. Different layers of the soul can also have a different density. For example, in the part of the soul where the processes associated with physical life occur, the layers towards the surface are comparatively less dense but faster. A diagram below is a simplified representation of the basic (but not exhaustive) movements of the soul; it is not, by any means, a picture of the soul, but only a highly schematised diagram of energy trajectories in relation to the central point.
It is not controversial that energy does not need to be corpuscular (material). What makes the soul non-physical is that it exists in a non-material realm where only some known laws are relevant (e.g. the effect of a variance in energy potential). Thus, the soul is not in the body, nor does it leave the body after death. The soul is a low density and high speed energy that is all the time in non-material reality and only resonates for a while with the body.
The soul defines how one is, rather than who one is. So, various descriptions such as physical appearance, name, role, gender, race, nationality or religious affiliation have nothing to do with the soul, although they may affect it indirectly, to the extent to which these descriptions are allowed to influence one's experience and actions.
Because they are often associated with an ideal image, the common assumption is that souls are perfect and beautiful. However, some transpersonal experiences suggest that this is not always the case. For example, a soul can be so ‘soft' that it loses its shape, or so solidified that it loses its fluidity. Some impulsive and uncontrollable desires (when the energy of the soul stretches out before an action) may look like protrusions from the main ‘body'. Also, the surface of a soul may have ‘cracks' that interrupt the flow of energy, darkened areas (that can be the result of inner conflicts or traumatic experiences) and depressions. Moreover, the movement of energy may not always be pleasant: a soul normally pulsates, but sometimes this pulsating can be erratic or resemble trembling (like in fever). Nevertheless, every soul possesses an element of infinity, which without doubt has an aesthetic quality (even if the individual shapes may not be particularly appealing).