We can be part of any social order. Go to a job, any job, and there is always someone else who will also be able to do it after us. But regardless of that, we also have a relationship between us and ourselves there, between the human being within us, and the parts within us that operate in that relationship as a composite experience of a psychic whole. It is with us all the time together with the human being within us, and only we can have it and no one else. It is our own, and it is our task to take care of it. When we do not do it, we make it seem like someone else has to do it for us, and fullfill that task. Most often we do this by creating a suffocating atmosphere, a sense of emotional distance and poorly concealed intentional hostility, because we are not yet capable of the self-observation that allows us to carry that relationship ourselves. So just like a child, the undeveloped relationship we have with the person within us is projected onto our surroundings, and there we then expect it to satisfy the limitless expectations and needs it has, expectations that exceed our individuality’s unique part of the scope of the inner whole and the limit of our own personality. This becomes even clearer when we are completely oblivious of that relationship to ourselves as an adult person. We then replace it with conditioned frames of reference without regard to individual circumstances or individual needs. Everything that is of a different meaning is then met with hostility because it throws us into the unknown, fills us with anxiety, uncertainty and fear. Into the relationship to the whole we are a part of between us and ourselves, and the psychic forces that act on us in parts of that context. This is why we also experience social, political, and cultural aggregates as a kind of common collective composite form of psychic content of several individuals, and as an overall personality or group mind. The communication between us and our inner person is seen through others in the plural. Not as our own personal interaction with objective psychic properties in our experience of the inner whole in its original, undistorted condition. Something we should not confuse with insensitivity, or with the natural aggressiveness we need to maturely defend ourselves against its influence when it threatens the psychic integrity of the relationship we have with our inner whole. There is a reason why the rebel within us resists being flooded with ”bad karma”, of us becoming mentally contaminated by defilements before we are ready to face the psychic scope within which we discover our own inner person, and also the other parts of our composite structural whole with which it interacts, and which constitute our natural boundary to the outside world. The strength and intensity of the rebellion also seems to be directly proportional to the inhibiting effect of the condition of the ”karmic” influence. Whether we live it out, or it exerts its influence on the relationship between us and the parts of the personally perceived whole.