Chapter 11 comparesthe interiorisation of the cosmic rite of passage in India (sacrifice) and Greece (mystic initiation), identifies the importance of the soul (psuche) in mystic initiation, which is interiorised in Herakleitos, in Parmenides and in Plato. This Greek interiorisation promoted ideas akin to the coalescence of mental with abstract monism promoted by the interiorisation of the cosmic rite of passage in India.

Chapter 15 discusses the various features of the Platonic inner self (soul, psuche), in particular its interiorisation of controlling abstract value and of the master-slave relationship). We then take a detour through linguistics, the history of reflexivity in Greek and Sanskrit, to provide independent evidence for our view of monetisation as a factor in the emergence of the unitary inner self, which is then related to the influence of monetised self-sufficiency on a continuous passage of the Chandogya Upani?ad.

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).