Conflicts, or its opposite, inseparability, have never been about anything else than the relationship between the structure of our psychic background, its living interaction with us, and the abstract representations that formulates them in different social contexts. It is about an order of a structural content and its embodied relation to life experiences in the form of emotional perceptions and thoughts, which through psychic reflection are transformed into a transferable visual language which inspire us to action. Where we often almost as a rule dramatize the conflict we have within us in the life outside of us. Conflict and its most destructive collective consequence, war, is such an external representation of someone’s, a group of people or a society’s perception of a common inseparable content and an individuals dramatic staging of it. But it also works as a separation from its influence. Because a collective’s visual representation of an individual psychic content replaces people’s own underlying structural psychic content, which will then represent a uniform version of how this relationship between them and their psychic background should be formulated. In this way we come to abandon our own inner persons intermediate role and its direct formulation of the transcendent wisdom function of our own life experiences. Of our psychic background and the interactive meaning it has for us as a reference in a visual and relational sense. We hand over both our relationship, its visual content, its meaning, and our interpretation of what this other center within us mediates of its content between us and ourselves to us to someone or something else. Having done this, we can no longer, without significant psychological distress, separate ourselves from the structural content with which we have replaced our own without also experiencing ourselves as separate from others and alienated, and later find our way back under intense psychological distress and cognitive renegotiation. We have lost our individual way of formulating our own life experiences in relation to the processes that already existed within us, behind our own psychic content in its own cultural context. This underlying structure acts on us as a kind of self-organizing order of our life experiences that also formulates our relationship to our personal reality, balancing and compensating us regularly in our relation to it and to our primordial sense of a wholeness. I perceive this as the interior of the world, as its living embodiment interacting with me. Which my inner person and my psychological background from its center perceives and arrange according to the structure that constantly shapes everything in a sense of a living context.