The Love that Reassembles the Fragments

“All manner of thing shall be well/When the tongues of flame are in-folded/Into the crowned knot of fire/And the fire and the rose are one” TS Elliot

I think that Elliot was pointing to a fundamental symmetry between the material (fire) and spiritual (rose) world. We have to think outside physics to find the answer to the apparent material asymmetry introduced by the dimension of time.

Time is the only thing that we know that is not symmetrical. We can travel backward and forward through space, but only forward in time. This flows from the second law of thermodynamics, where disorder (entropy, chaos), always increases. That in turn flows from the initial conditions of the Universe, which was highly organised.

There must, I believe, actually be a symmetrical partner to time. If you like – something that is running backward, creating order from disorder, which matches and balances the movement toward chaos that we observe in the material Universe.

Everything in the world is dual. Without boundary we could not know existence. Boundary defines by breaking one into two. Forces balance, every action has an equal and opposite reaction. When singular differentiates into dual (when one becomes two) it creates symmetry. Everything is symmetrical, and in a state either of differentiation or integration, separation or unification. This appears to me to be a fundamental truth – equally so in psychology (see all the writings of Carl Jung) and physics. Except for time. Time is different. It’s asymmetrical. It flows only forward. There is an arrow of time.

Why is that? After all – ever since Einstein’s special and general relativity was proved, we know that time is only the fourth dimension of space-time. We should in theory be able to travel forward and back in time, just as we can in space. But we can’t and don’t. We are all travelling forward at the speed of light through space-time. (Which is why there is time-dilation. If we travel rapidly through space, we use up some of the time component of that speed and therefore we travel more slowly through time). Since we’re in motion in space-time and with a direction – forward– we have momentum. Our momentum in time is simply mass multiplied by the speed of light. mc (massxspeed of light). We also know that E=mc2 (energy is mass multiplied by the square of the speed of light). That means that “we can consider energy to be momentum in the time direction” (Andrew Thomas). In turn that implies that it is the existence of time (and a time direction) that creates energy – and therefore mass and the material world.

Haven’t we heard this all before, but in a different language – long before the discoveries of physics. “Let there be light” – spoken by God, the word existing beyond time . Doesn’t this translate into – let there be a universal speed of light (168,000 miles/second) and time. From this energy and mass flows, and therefore the material Universe.

I believe that the flow of time in the material world – creating disorder from order, is matched by a flow in the spiritual world, where order is being created from disorder. I also believe that this creation of order can be observed in the evolution of consciousness. Ideas are not material. I believe, with Pierre Teilhard de Chardin, that at some point (his Omega point) we will evolve to a Universal consciousness of God. I believe that God, existing beyond time, is made manifest in this material Universe by Christ; and that manifestation is perfect Love.

That, I believe, is the answer to the apparent time asymmetry. Spirit is the symmetrical partner of Energy (=matter). This makes sense for me of that great Christian poet – TS Elliot’s final lines from The Four Quartets. The fire is the material world (energy) and the rose the spiritual (love) and it is in their integration through the loving unifying sacrifice of Christ through (the crowned knot of fire), that all manner of things shall be well.

Or perhaps more simply – as Derek Walcott puts it:

“Break a vase, and the love that reassembles the fragments is stronger than the love that took its symmetry for granted when it was whole”.

The Psychopathology of Everyday Nationalism

Considered and thought provoking article from Jock Encombe…psychologist and psychotherapist living in Edinburgh in these interesting times..

“In his groundbreaking 1901 book ‘The Psychopathology of Everyday Life’, Freud introduced the world to the ways in which the unconscious intrudes upon our superficially rational lives.  100 years on his ideas are now embedded in how we try to understand reality.  It is curious, therefore, that there has been so little examination of the nationalistic psychology that underpins the Yes campaign.  There are perhaps two main reasons for this. Firstly the very use of the word ‘Yes’ has given it the advantage of positive unconscious bias.  A No vote really does feel more negative.  And secondly, ably served by its deniable cybernat shock troops, the Yes campaign has played a skillful and aggressive hand in accusing Better Together supporters of various thought crimes.  Not believing in Scotland or the Scottish people. Not having ‘Scottish’ left of centre values.  Not believing in social justice.  Being in effect bourgeois, fearful and selfish.  There have even been SNP posters that suggest voting for Better Together equals supporting child poverty. The result of this is a powerful combination of intimidation and sentimentality that has made many Better Together supporters nervous about putting their heads above the parapet.

Psychotherapy teaches us that when people are attracted to visions of a perfect future and then become aggressive towards people who do not buy into their fantasy, they are in denial about some aspect of themselves.  So what, therefore, might a psychological understanding of the appeal of Scottish nationalism look like?

From a broad historical perspective there are many episodes in Scottish history that have inflicted trauma on our collective psyche: The Jacobite rebellion. The Darien Venture. The Act of Union. The clearances.  The impact of rapid, massive industrialisation and de-industrialisation (much more than any other European country experienced). The sectarianism that continues to scar the West of Scotland. The humiliating collapse of our banking industry.

When a patient comes to therapy with a similar personal history, an underlying pattern of narcissism and magical thinking is often revealed as the psychological process by which they have learnt to cope with their experiences.   The process works by seeking to avoid unbearable feelings of worthlessness by either angrily projecting them onto others (‘You don’t believe in Scotland’), or by escaping into grandiose fantasies of wholeness and perfection (‘Independence will make us the wealthiest small country in the world’).   While providing temporary relief, however, magical thinking is ultimately doomed to fail.  The return to reality is always painful and often destructive.  Furthermore it is a pattern of behaviour which, if the underlying psychological hard work of acquiring self-knowledge is not undertaken, is destined to repeat itself.  It is perhaps worth noting that middle-aged men seem particularly vulnerable to these kinds of behaviour.

The cataclysmic collapse of RBS – which ensnared many of its employees and shareholders in its inflated vision of world domination – is a vivid example of the dangers of narcissism that has led to shame and economic misery for millions of people.  It is interesting to note that George Mathewson, the former Chairman of RBS who notoriously recruited Fred Goodwin as his successor, has long been a Yes supporter.  While Alex Salmond was of course also employed there as an economist in the 1980s.  Another interesting parallel is between Goodwin’s ‘Make it Happen’ slogan and Salmond’s similarly vague and aspirational ‘this is our moment’ language.

While imaginative fantasy can have a psychopathological dimension it is of course also the raw material of creative work. This explains the appeal of independence to many of Scotland’s artists.  Imagination alone, however, will not provide the economic stability or jobs without which any kind of sustainable, agreeable national life is possible. Or without which child poverty has any chance of being alleviated.  We should not forget, either, that many of the least attractive nationalistic figures in history were skilful weavers of propaganda and romance.  Or that dangerous ideologies have always found artistic support. The quasi-racist attack by Alasdair Gray on Vicky Featherstone, the English founder of the National Theatre of Scotland, is one example of this.  There is a tone of romantic totalitarianism to much of the Yes language, a kind of hectoring misty-eyed kitsch that needs challenging.  As Milan Kundera observed in ‘The Unbearable Lightness of Being’:

 “Kitsch is the aesthetic ideal of all politicians and all political parties and movements… In the realm of totalitarian kitsch all answers are given in advance and preclude any questions. It follows, then, that the true opponent of totalitarian kitsch is the person who asks questions.”

The great British psychotherapist Donald Winnicott believed that to live happily and well we need sufficient psychological maturity to accept the messy ‘good enough’ nature of relationships and life. The Union is by no means perfect but it is certainly good enough – and with the enhancements of further devolution is likely to get better.  Writing in the 1930s Winnicott also believed that such a realistic and mature approach to life, in time, would always overcome the seductive pull of nationalistic and totalitarian ideologies.

Being part of something that provides security and stability, for all its imperfections, is surely a wiser choice than gambling on an outcome that carries such a high risk of division and regret?

For the sake of balance it is necessary to concede that some aspects of the psychology of Better Together can also be legitimately criticised.  As can the negativity of some of its campaign tactics.  But the need for balance should not obscure the central point that, in Orwell’s words, “Nationalism is power hunger tempered by self-deception” – or that many of the SNP’s tactics have created a climate of fear and deception in Scotland.

Beyond the macro-economic arguments there are important questions to be answered about some of the SNP Government’s other activities:  The frightening centralisation and undemocratic arming of our police force. The politicisation of our Civil Service. The harrying of business leaders and other public figures who oppose independence.  What we need now, therefore, is less sentimentality and more clear thinking.  All of us who have a vote, or the opportunity to influence people who have one, need to ensure that realism and generosity of spirit prevail over illusion and intimidation.”

Jock Encombe is a psychologist and psychotherapist based in Edinburgh. The views in this article do not represent those of any organisation with which he is associated.