Chapter 5 begins with similarities and differences beween Vedic and Greek sacrifice, notably the centrality to Greek sacrifice of the communal meal that was absent from Vedic sacrifice, in which the cycle of nature, the payment of metaphysical debt and the rite of passage to heaven and back each forms a cosmic cycle driven by necessity. The individualisation of the Vedic sacrifice, along with its interiorisation and automatisation, cannot be explained by ignoring the factor of monetisation. Individualisation in India and Greece has different cultural consequences.

Chapter 13 describes the projection and interiorisation (introjection) of abstract value. The idea of the comprehensive inner self as constituting a person's identity is first indicated in the Homeric Achilles’ evaluation, in a crisis of reciprocity, of his psuche, which is also the first of many passages in which death is envisaged as an economic transaction, for instance in Herakleitos, who is also the first to focus on the nature of the living psuche, and who also exemplifies the Greek interiorisation of unifying abstract value.

Chapter 4 concerns the construction of the inner self in the Rigveda and in Homer. The comprehensive, bounded inner self with which we are familiar, but which is in fact given to us not by nature but as a construction found in some societies but not in others, is found neither in Homer nor in the Rigveda. Its absence can be correlated with polytheist reciprocity, whereas its subsequent development (i.e. of atman and psuche) can be correlated with various kinds of monism, of which there are a very few slight occurrences in the latest section of the Rigveda. The explanation I will give of these developments requires a preliminary description here of the phenomena of cosmisation (cosmic projection) and interiorisation (introjection).