Extracts from Spirit Dialectic

These exrracts are intended to give some impression of the content of Spirit Dialectic, but cannot be viewed as a complete representation, even in a skeletal sense.








Extract 1


This work says something revolutionary about the nature of the human mind – or, more accurately – about the nature of human being, in relation to Being. Correspondingly, it has aspects of strangeness and unfamiliarity. The reader must rest assured that the whole process is based on a broad degree of generalist awareness; and in experiential terms, was painstakingly empirical.

The most intriguing aspects of this work is (1) the micro-macro intricacy and integration of its structure, and (2) that this structure (which inevitably shapes the substance) is not the work of the author or any other person.

The complexity and unity of the whole in turn expresses a wholeness and inclusiveness of existential substance, from an anthropological range of awareness, to concrete physiological experience. In life terms, the scale of this resolution of consciousness required near two decades to complete itself as a lived experience.

The perfection of structure, viewed in isolation – for example in the structural diagrams in the text - might give a forbidding impression of mathematical engineering qualities, as being a calculated, manipulated, cold rigidity – paradoxically, nothing could be further from the truth.

This work was a whole physiological process – existential, concrete, emotional, physical; and all too human in terms of struggle and suffering, weakness and triumph. Also, the substance of the work expresses passion, for truth, freedom, solidarity - generally pursued in perplexity, precisely because the structure, though amazing, was only ever apparent retrospectively. This was chaotically disruptive of conventional social and economic success.

This crystal structure was a ‘transpersonal' creation: the miracle of this work is precisely, through blind groping, the  discovery  of such an amazing structure for the process of resolving subjective consciousness in relation to Being; as beautifully ordered, intricate, and subjectively and objectively inclusive. Rather than mathematical, this felt more like a frontiersman exploring the hardships and rewards of uncharted territory. A recurrent experience was of stress and disorientation, effecting all aspects of life; suffered, endured, and culminating in triumph through struggle. The actual  creation  of the landscape was of a wholly different order of reality, and definitely beyond the wit or wisdom of the author ; the engineer was not ‘me'.

Again, as an illustration of the non-mechanical, experiential fullness of the process, it might be noted that there was at times romantic-erotic connotation and symbolism in relation to Being, which is important and valuable in terms of subjective conciliation, wholeness and inspiration. Over the years this aspect was for example associated with lines by Hugh MacDiarmid–

Like Pushkin I,
My time for flichty conquests by,
Valuing nae mare some quick-fire cratur'
Wha hurries up the ways o' natur',
Am happy when, after lang and sair
Pursuit you yield yoursel' to me,
But wi nae rapture, cauldly there,
Open, but glowerin' callously,
Yet slow but surely heat until
You catch my flame against your will
And the mureburn tak's the hill. (Mureburn: moor-burning)

Why I became a Scottish Nationalist   )

Other similar personal symbolism of the progressive subject-Being relation, for example the Deirdre myth, is described in the text, and this aspect of the dialectic is further discussed later in this Introduction.

As the above references to and Deirdre illustrate, a further contrast to the mathematical impersonality of the structural diagrams, is the grounding of the dialectic in a Scottish-Celtic historical and cultural context. Yet complex intricacy is also a feature of that tradition.

The ‘precision engineering' of the diagrams is abstracted from the key elemental component of the experience: subjectively-authentic, existential-dialectical cyclic experience. This cyclical structure evolves once a certain level of synthesis and methodology has developed in the text. Each cycle is a unique physiological experience, often vividly expressed – but here is a brief general sketch.

The ending of one cycle may be marked by a sense of tiredness, a desire for oblivion. This is a physical and mental tiredness, at times even marked by sleep. The beginning of a new cycle may be experienced as peace, freshness, cleansed, relaxed; a sense of being on a new level of subjective being. There may then follow a crises of orientation, at this elaboration of the dialectic may be unforeseen to varying degrees; and, as an externalization if this internal crisis, perhaps social vulnerability. Then there is a sense of the ‘progressive' dialectic, experiencing the power and significance of the dialectical ‘column'; new reflections on its structural logic; feelings and symbolism relating to the positive wholeness of this possibly involving general cultural reflections. There is usually an ‘internal ? external' expression of this – for example a sense of vigour and robustness. Then there is the key subjective– objective synthesis or totalisation – an ‘objective resolution' of the subjective cycle, when freely arising subjective impulse is exposed to and fuses with the objective field. This can cover any aspect of subjective being; it is generally rational, but often experiential or symbolic. Again there may be ‘internal ? external' expression, as previously. There may also be a distinctive definition of the chronology of the process; and of ‘feminine' sense of related suffering, and a ‘masculine' sense of conquest, as mentioned above. There is often a distinct sense of ‘laying down' the totalisation that has been completed; a sense of detachment, seeing it as an object, now part of the rest of the ‘objectified' dialectic. Then reflections on the structure of this, now, ‘new' – that is, newly elaborated – dialectical column. This can include a distinctive ‘parts / whole' transformation, where a new totalisation not only extends the dialectic by elaboration, but also inter-conditions and transforms the pre-existent components of the dialectic, as they are now constituent elements defined by a new whole. This process can extend back to perceptions of childhood and infancy; in short – transforming the whole ‘developmental-dialectical' identity of the subject. As with the ‘progressive' perception of the dialectical column, which preceded the totalisation, an ‘internal? external' sense of robustness diffuses from inner being to relation to others. Reflections of a more general cultural nature, reflecting the ‘wholeness' of this cyclic locus, may also occur here. This is a brief sketch of the cyclical building block that to a greater or lesser degree supports each totalisation of the various micro-macro structures; the text contains fuller and more vivid details. Cyclic experience is discussed here to illustrate the organic personal, existential, physiological nature of the dialectic, of which the amazing structural ‘engineering' is only a retrospective abstraction.

By the general objectivity and empirical nature of this work, the relation to Being described is also part of you, the reader; latent within you, and a potential of the human species. This work is a Post-modern exploration of subjective-objective reality, progressing through existential and dialectical thought, and initially influenced by Buddhist ‘mindfulness', particularly of Burmese Satipathanna meditation. Implied is a restoration of the Pre-modern primacy of the spiritual, while fully conserving the rational-scientific gains of the Modern era.

This whole dialectical resolution of consciousness, of the subject's being in relation to Being, and the spiritual quest it constitutes, is itself only the first or Psychological moment of the individual's whole life-relation to Being - followed by the second part, Physical expression and realisation of that Psychological resolution or union.

We will look at the nature of dialectical thought and see how the concept of the dialectic will become embodied, progressing from Hegel's History of the Idea, through Marx's historical materialism, to Sartre's fusion of the existential spiral of individual experience, in objective social conditions; including ‘childhood lived as future'.

A key influence in present work was R.D. Laing. His presentation of Sartre's later fusion of existentialism and dialectical thought, in Reason and Violence  , was unique in English at that time. His literary and practical expressions of interest in Eastern spirituality supported a possible unity of the apparently contradictory concepts of Sartre and the spiritual, not to mention Marx and Freud. This influence assisted the present author's exploration of the meditative introspection of Buddhism, and prompted the development from Sartre, through Laing, of the internalized dialectic of this work. Further, Laing's psychological theories highlighted the existential significance of Self – Other relation. This, combined with inter-subjective variants in Eastern spirituality as well as social-anthropological sources in general, heightened a sense of responsibility and a need for authenticity in objectively resolving a true and valid ‘self-conscious inter-subjectivity'. Self-Other relation is foundational to the present work, reflecting its existential primacy; and the existential dialectic became internalized as the method of resolution of subject's consciousness of their being, in relation to Being. This innovative quality of the present work lies in the subjective internalisation of concepts ‘retro-analytical' and ‘progressive-synthetic' logic; and, further, in experiencing the deployment of such thought, as itself a concrete dialectic. This application began in my mid twenties, at a focal point of my development, when I spontaneously experienced a need for a synthesis of consciousness. This need referred to two previous phases of consciousness, which had not yet even been perceived or identified as such. Henceforth from this point, the process of thinking and experiencing this synthesis began itself to be perceived as an existential, concrete dialectic. This is inclusive of the whole of that relation, from subjective concrete physiological /empirical experience, to anthropological parameters.

In its ultimately spiritual nature, as quest, or journey, through Buddhist-like mindfulness, this fourth, spiritual form of dialectic is driven by its own transpersonal dynamic

Far from being volitional or manipulated, my conscious mind generally willed the conclusion of the process, and chronically erred in believing it to be, or about to be, concluded. However, c  hoosing  to terminate this authentic, organic development of my own being in relation to Being, was not a viable option to subjective integrity.

The transformative subjective synthesis, mentioned above, retrospectively illuminated several years of previous experience, as being unintentionally structured, beginning with a general ‘serial' exploration of the ideas of subjective consciousness – Marx, Freud, Fromm, Sartre, Laing, Indian and Zen Buddhism, social anthropology, personal cultural-historical issues. Coping with these apparently oppositional world-views, brought an image to mind of trying to hold together teams of wild horses pulling in opposite directions. There was then a cathartic and inspiring synthesis. These serial ? synthesis moments were then relativised by a progression to experience of the Other – other persons, specific and in general, itself in serial ? synthetic form. There was no sense of direction to any of this at that time; rather, a feeling of paralysis. Both these two Self /Other, serial ? syntheses, then form the elements of a third moment, the fore-mentioned, retrospectively illuminating synthesis. Dialectical awareness was now applied both as the retro-analytical / progressive-synthetic method of the synthesis, and, reflexively, to the continuing experience of the subject doing the synthesis. From this basis, the rest of this ‘dialectical column' flowed.

These three foregoing moments are then depassed (Sartre's term for the dialectically inevitable fate of any synthesis: to be overtaken or superseded) and relativised as only the first, or Psychological, phase (P below), in a triad that would comprise two further elements: the Psychological of the Physical (PP) ; and the Physical (PH). Then: progressive serial-synthesis and full Synthesis of these three phases. We may denote this as follows:

PH ;

(1) - (3)

(4) - (6)
Serial - Synthesis
(7) Synthesis

Then, in turn, all this foregoing (Serial: Serial-synthesis; Synthesis), is relativised as only the first macro-Phase, Psychological of the Physical, by a second, ‘inverse' macro- Phase, Physical of the Psychological. Then: the third and final macro-Synthesis.


Psychological of the Physical | Physical of the Psychological | Synthesis.

The second or middle phase of the overall structure, 'the Physical of the Psychological', produces an opposite perspective, within which, philosophy  is related to the  materiality  of being. Psychological and physical can be conceived as spirit and matter; this whole dialectic can be seen as the spiritual unity of the subject with Being, as Being or matter becoming conscious of itself through that part of itself which is the subject's consciousness and through history. In this perspective, authentic knowledge is a living, spiritual transition in the self-conscious, self-realisation of that greater Being of which we are part. Finally, the third element of the whole, synthesizes the previous two.

Thus the entire Psychological relation to Being, which lasted some eighteen years, can be seen to comprise an interplay between psychological-physical; subjective-objective; spirit-matter; being-Being; until a final unity is reached.

Triadic structuring forms the basis (though not exclusively) of the whole dialectic, at both micro- and macro-levels: threefold structures within threefold structures, often of considerable complexity. Three-ness pervades Western thought, for example, Plato's Beauty, Goodness and Truth; Christian Father, Son and Holy Ghost; the Celtic representation of personalities in triple form; Coptic Christian and Celtic use of three spots to represent the holy; the dialectic of modernity: thesis, antithesis, synthesis. In this dialectic, whether within stages or comparing stages, initial elements of a triad are usually of greater substance, duration and structural complexity; these aspects proportionately reduce as the stage 'accelerates' toward its endpoint. The threefold elaboration may constitute a relative emphasis of for example past/ present/ future, or, retro/ positive/ progressive (‘positive' in a philosophical sense of unqualified present existents); or subjective/ objective/ synthesis. At particular stages of the whole, certain intricate symbolic-experiential structures, or ‘effects-flows' as I have called them, evolve and seem to mediate conceptual resolution into subjective-experiential wholeness.

Far from being manipulated contrivance, this whole dialectic, from its arising, in the pre/trans-consciousness of a mind receptive within the rational parameters of reflective dialectical awareness; to its completion, as a macro-micro triadic structure of a precise and intricate profusion – was generally met with confusion, disorientation, and exasperation; countlessly wishing and willing the conclusion of the process, but unable to contrive an artificial ending, as this would negate the integrity of my own being, and my full rational-experiential relation to Being. This receptive ‘waiting' for the work of this trans-personal reality to be completed has a spiritual aspect, sacrificial of subjective resolution, gratification and conventional social achievement. The whole phenomenon became to be experienced as a miraculous, marvellous, white-light jewel crystallisation in subjective consciousness; and yet not in self-conceit; it was the fruit of full psychological relation of my being to Being – it was not my creation, it came through my confusion, and came to be experienced in a receptive sense as the work of a greater power, in my subjective being. Yet conversely it has an aspect of subjective psychological penetration  of  Being; which on completion makes a  psychological  union of subjective being and Being. This in turn is the prerequisite existential legitimacy, for subsequent  physical  union of subjective being with Being. That is to say, the full experience, which comprises the content of this book, (the Psychological of the Physical; the Physical of the Psychological; Synthesis) is itself, in the fullness of subjective relation to Being, the  first  life-phase of relation to Being: the Psychological; the second life-phase being the physical expression, realisation or consummation of the former: that is, the Physical.

The whole life-phase, Psychological relation to Being, consists of the objective resolution, and bringing to conscious awareness of, the subject's relation to Being – thus at once an awareness of Being, and a full self-consciousness. To be resolved, are all the interdependent aspects of that relation to Being - spiritual, aesthetic, existential, psychological, physical, interpersonal, social, cultural, historical, environmental. 'Objective' resolution is intended to mean here a conceptual construction which most satisfies the maximum range of occurrences of its objects; and incorporates a maximum consensus of appropriate sources of informed opinion. Such a process must include the methodology of such objective resolution; yet the process itself is not defined by preconception, but by experiential or empirical progression. Subsequent to such a process, Physical relation to Being is precisely the physical expression and realization of the resolved ‘self-consciousness', of all aspects of subjective being in relation to Being; including particular priorities appropriate to context, also defined in the Psychological phase.

As mentioned earlier in this Introduction, these Psychological and the Physical life-stages can be seen symbolically as romantic-erotic elements of a relation to Being, where the pursuer must satisfy standards of quality of mind, courage, morality, integrity, fidelity, and so forth, before any physical consummation is consented to. In such a context, Knowledge can thus be seen as produced by the perplexity of passion in a living relation, not fetishised for its own sake; and generalist, not specialist. Thus, in the work that follows, introductory texts, commentaries, and edited selections, often sufficed for source material on various schools of thought – the qualitative limit of efficacy was part of that passion. This symbolism could in turn be subsumed in Fromm's neo-Freudian concept of the biophile character.

The erotic metaphor can be further elaborated, in that this type of experience, as touched on earlier, and as with human creativity in general, depends on a unity of ‘masculine', logico-conceptual method, resolution, penetration; and a self-sacrificial ‘feminine' experiential and intuitive receptivity. (The latter is also a theme of Christian mysticism, where God's entry into the mystic's being is awaited.) From this perspective, the Psychological ? Physical relation to Being can be seen at once, symbolically, from either male / female perspective.

The whole structure of the life-phase of' ‘Psychological' relation to Being, can also be related to the general concept of spiritual quest or exploration, in which through withdrawal into the 'inner' self, in meditation or wilderness, the person attains new frontiers of wholeness or enlightenment, which are then to be expressed in the 'Physical' world.

Given the duration and demands of this process, its social reproduction would imply a post-modern restoration of the balance of the spiritual and material that characterized society prior to capitalist modernity - whilst conserving the material and conceptual achievements of that era, making the path of the spiritual more articulate, democratic and accessible. This would require a limitation, or liberation, of individual involvement in economic activity. In the West, capitalism has advanced materially to a point where we need no longer spend so much time engaged in that labour which even Marx saw as sheer material necessity in opposition to the self-realisation of the human spirit. The work of Andre Gorsz has shown that reduction in working hours, and the  quality  of life, is already becoming preferred to increased income. Consumerism and the obsessive pursuit of economic growth, threatens to bring environmental catastrophe. The spiritual self-realisation inherent in this relation to Being, and its relativisation of the material, is relevant to these considerations. Individuals should be guaranteed a minimum income if they chose to devote themselves to projects other than economic production.

The first phase of the macro-triad concludes that whereas spiritual organisation is necessary in society, the political and cultural basis have primacy over the church. The second phase concluded that this subjective consciousness was matter/energy, or Being, dialectically coming to self-consciousness through organic evolution and the philosophical tradition. In the third phase the dimension of ‘self-conscious matter' of Phase 2 changes the spiritual-cultural/political balance of Phase 1. It conserves the vital significance of social organisation of the spiritual, and of the political-cultural; but relativises the latter and enhances the former through the new responsibility of socially disseminating the reality of this 'self-conscious matter'. However it also affirms the spiritual, political and cultural as an integral unity, essentially common elements of a whole that transcends the particularity of context and praxis. It identifies the philosophical character of this spiritual experience that transcends religious traditions; but asserts as vital, integration with religious tradition, the social organization of religion, and the necessity of the physical act of worship.

Over two decades have now passed since the completion of the experience described in this text, which itself lasted the better part of two decades. During that time there has been the protracted editing of the voluminous notes produced by this experience, and various distractions of an educational, vocational and residential nature. Also, on the few occasions I approached publishers, there was not a positive response, which is not in hindsight surprising, in the light of subsequent reworking the material required to make it more accessible.

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Introduction ...................................................................................................... 1

PART 1: HEGEL, MARX, SARTRE ................................................................. 13

(i) Formal Logic .............................................................................................. 14

(ii) Hegel's Dialectic of Mind ........................................................................... 15

(iii) Marx's Historical Materialism .................................................................... 21

(iv) Sartre's Existential Dialectic ..................................................................... 37

(a) Existentialism ............................................................................................ 37

(b) Synthesis: Dialectical Reason and Existentialism ..................................... 48

Questions of Method (1) Marxism and Existentialism .................................... 56

Questions of Method (2) The Problem of Auxiliary Disciplines....................... 60

Questions of Method (3) The Progressive-Regressive Method...................... 64

Saint Genet..................................................................................................... 70

PART 2: EXISTENTIAL DIALECTICAL SPIRITUALITY ..................................... 79

Key of Contents (Further additional Keys at each Stage) .............................. 80

Contents: Further additional Keys at each Stage, 1-9; 9.2; 9.3 ...................... 81

Prelude ............................................................................................................ 83

DIALECTIC: PHASE 1 – 3, Stage 1 – 9 ............................................................ 85

APPENDIX...................................................................................................... 421

(i) Background Spirituality .............................................................................. 421

(ii) Culture ...................................................................................................... 424

(iii) Other Background Ideas .......................................................................... 433

MEDITATION.................................................................................................. 435





Exrract 3

Key to Contents





Extract 2



‘Essential co-ordinates' is a personal term used to describe the originating period of this work. I was about seventeen years old when this period began; there is, of course, a developmental continuum with childhood and adolescence, but the particularity of these stages are not particularly relevant to this work, even if time and space permitted their inclusion. I believe that there were psychological and cultural aspects in my relations to my parents and five sisters in my childhood that contradicted prevalent social norms. My parents were Gaelic speakers of crofting origins, my mother a strong person, my father an alcoholic; I had five sisters. These and other complications combined to became the basis of conflict with, and liberation from, those social norms. As a child my main interests were football and nature. At puberty, the transition to Secondary school, and introduction to science teaching had a stimulating and atheistic effect; there also erupted a passionate though naive communism, in awareness that I was being guided to acquiesce in an economic system that had a history of exploiting women and infants in factories and mines; but attendance of a Communist Party meeting at twelve or thirteen years old caused considerable parental perturbation and discouraged practical involvement. Late nineteen-sixties possibilities of moral decency were reduced to the counterculture of rock music and equivalent literati such as Kerouac, Miller and Burroughs, whilst witnessing the rise of the New Left and Third World armed struggle. At fifteen I had intent to leave school and join the working class, but this was again deflected by my family.

At seventeen my disillusionment reached a critical turning-point, and I decided in effect that truth would be pursued, whatever. I was becoming familiar with the ideas of Marx, Freud, Sartre, R.D. Laing, Buddhism. The following year I went to study Social Anthropology at Edinburgh University , seeing this in a neo-Freudian perspective as an opportunity to synthesise human self-awareness and reality at its most general level. I felt, and still believe, that in terms of an individual's freedom, autonomy and integrity, given that there are such manifold variables of human culture, it is essential to unravel and bring to reflective awareness that which can be perceived as consciously-resolved, self-determination - in contradistinction to the (subjectively) random, contingent conditioning of any anthropologically arbitrary, existentially absurd, social system. Unless the individual attempts this, and in a manner involving and transforming the totality of their full concrete being rather than simply abstract or academic concepts divorced from their personal being, they are to that extent a social object, an anthropological artefact, alienated from subjective autonomy and responsibility.

I believed that one is responsible for all and any actions. This includes the detail of the primary existential sphere of interpersonal relations - the correct forms of social interaction had to be resolved in full reflective awareness of objective evidence, and in the freedom of one's own existential autonomy. Further stimulation in this direction came from such sources as the radical existential psychiatry of R.D. Laing's The Divided Self and Self and Others ; and also from fictional creations, from the Zen-orientated anthropologist character in Iris Murdoch's A Severed Head , to the forceful, haunting characterisation of Marxist-existentialist-Freudian awareness in Bertolucchi's film Last Tango in Paris . I became aware that in the spiritually-developed culture of Tibet, after a degree of communication, visitors would simply "sit"; that in a Buddhist context it might be conceived as insulting to thank somebody, since it would imply that they had performed some act in order to receive gratitude rather than for the intrinsic value of giving of oneself to others; I heard of pre-industrial culture - Aborigine I think - so generous as to have no word for "thank you". In the light of our own existential freedom and responsibility to determine our own actions, such forms of relation demand full consideration.

I became convinced that self-aware, and in that sense selfconscious inter-subjectivity, should at a level of general awareness and truth, be founded on the assumed reciprocity of spiritual identity in self and other. Conformist consciousness which was not reflectively aware and responsible as such - including even those involved in conventional politeness – could be perceived as an existential-spiritual amputation. Conformist social interaction became increasingly fraught with alternating conflict, disdain and guilty conformity; solitude began to have increasing appeal.

Academic anthropology, with its structural-functionalist conservatism, did not provide me with the range and dynamic my mind required. (As an illustration, consider the neo-Freudian Erich Fromm, on aggression: "It should be easy to examine this question by consulting a work dealing with aggression on the basis of the vast amount of anthropological data collected. But it is a surprising - and a somewhat shocking fact - that no such work exists; evidently the phenomenon of aggression has not, so far, been considered of sufficient importance by anthropologists to lead them to summarise and interpret their data from this point of view." ( The Anatomy of Human Destructiveness , Chapter 8) An accompanying course in philosophy felt mystifying, since I was unable to conceptually mediate my own urgent interests in modern European philosophies of existentialism and dialectics to a university course beginning with the remoteness of the classics.

As a measure of the success of English inferiorisation of colonised Scotland, I had passed through a full school education, and, leaving university in exasperation prior to the end of my first year, before I began to become aware for the first time of the basic realities of Celtic history and identity, in the work of John Prebble. (Though some cultural advances have taken place since then, at the time of writing, Scottish history, almost uniquely with regard to national histories and education systems, is still not compulsory in Scottish schools.) This racial wound added to my existing troubles of resolving antagonisms between Marx; Freud; existentialism; the spiritual (articulated as Buddhism); the anthropological. For example, from a standard Marxist viewpoint: Freud was dismissed as bourgeois ideology; Sartre's existentialism was similarly and erroneously dismissed as a petty-bourgeois reaction to war-time occupation; Buddhism was an ideology of slavery; Celtic culture was primitive, childlike, and having been historically superseded, had objectively no future. On the other hand, "Freudians" often seem to regard any view that dissents from their own as some neurotic variety of ego defence mechanism; and Sartre denied even the existence of the Freudian unconscious; standard commentaries defined Sartre's progression to Marxism as the death of existentialism Buddhism would basically deny that any of this type of thought was really worth bothering about! Each school of thought seemed to assert itself as determinant Truth, around which the others spun in a vertigo of mutual invalidation. Occasionally I had a mental image of myself trying to hold teams of wild horses pulling in opposite directions. The primary existential world of concrete relation to others, became a conflict between, on the one hand, my awareness of more rational and desirable possibilities of inter-subjective relation, as above, and on the other, pressure to conform, with guilt inhibiting the negation of the social standards of sentient others, especially the old and the vulnerable. My conscience pointed to engagement in the revolutionary guerrilla struggles then underway in the Third World, to liberate humanity from exploitation and suffering, but my mind required integration of the aforementioned spheres of knowledge; there was always 'this writing' to finish. I made a living as well as I could, or had to.



At the age of twenty-two occurred a dramatic synthesis of the preceding conflicts. Through its force of substance, and as a release from prolonged tension, it was experienced as complete and final; but as is characteristic of this dialectic, its truth would be concretely relativised as partial by subsequent experience: it was merely the beginning of the experience described in this text. Written records were not conserved from this period, nor can the exact duration of the synthetic process be stated; but it was of sufficient impact that an accurate representation may still be given:

(i) Given the liberating insights - historical, social, cultural, psychological and ontological - of Marx, Freud, Fromm, Social Anthropology, Existentialism - we can see that apparently different mentalities of human individuals and races, are not biologically determined, and are inessential to fundamental common identity. Further, as subjects we do not even choose the form or sensibility of our own species, which developed out of conditions between the organic and inorganic over immense time; far less did we choose our family, social class, culture; or our pre-reflective infantile reactions that give colouration to the rest of our lives. We may conclude that our essential identity is sentience : an essentially innocent, subjectively infinite, capacity to feel. This identity is the essence of our whole reality, including such aspects of being such as the organic and inorganic, and the evolution of existential freedom in relation to objective conditions. Thus also the essential distinction in being in general, is between sentient identity, whether human or other species forms, and inorganic or inert matter, amongst which sentience has evolved in vulnerable exposure and impermanence. (Retrospectively, the way sentience and inert are sharply contrasted at this stage is precisely appropriate to this nascent locus in the subject-Being dialectic; as this subject-Being dialectic matures, the sentient-inert contrast is transformed into a profound sense of unity of subjective being with Being.)

(ii) Given that a self-conscious sentient is capable of imagining itself alone in the arid desolation of a purely inert, inorganic, cosmos, the true value and meaning of the relation of self-conscious sentience to its essential identity in another sentient being is imaginatively revealed, in such a context, as subjectively infinite love and joy of absolute perfection of identity: the innocent infinite capacity to feel. On the basis of our own imaginative experience of this comparative valuation of relation to sentient and inert being, we may state that the empirical relation of self-conscious sentience to sentient identity, is this infinite love and joy for absolute perfection of identity, the innocent infinite capacity to feel.

(iii) Self-conscious sentience is free to optimise the pleasures of its sensibility, by maximal creativity in terms of sound, colour, words, physicality, sexuality, experience of nature, knowledge, spiritual and intellectual growth

(iv) Practical or explicit relation between subjects thus takes the form of dialectical interaction reflecting the above creativity of individuals.

(v) Reciprocal relation between self-conscious sentients, conjointly expresses the above aspects. In particular, in a reciprocal relation between self-conscious subjects, modes of interaction based on conventional bourgeois politeness - indeed, all formalities of politeness, from simple acknowledgement of others, to formalised expressions of interest, gratitude, respect, and such - become dehumanised, offensive; furthermore discriminatory and manipulative, since they imply that the relation of identity, by the very fact that it is seen to be required to be defined through expression, could equally not be expressed, could be denied, is conditional, and is ultimately expressive of the interests of the pronouncer.

(Such an approach contrasts directly with utilitarian intersubjectivity: see Background Ideas - Marx; and also reflects selfconscious resolution of spiritual/cultural variants, necessary to subjective autonomy and responsibility - see e.g. Stage 1.1 above.)

(vi) In the context of suffering of another sentient subject, for the self-conscious subject the maximisation of creativity, and of pleasure, becomes the infinite joy of liberation of identity from suffering.

Equally, the suffering of sentient beings in the world can become a cause of self-destructive depression, unless the subject differentiates between on the one hand, existent suffering for which they are not and cannot be responsible in the sense they cannot change it; and on the other, liberation of sentient identity from suffering which is in rational and practical terms the maximum possible, and which becomes both responsibility, and the joy described above.

I cannot recall the exact duration of this synthesis. It was comparatively brief, following on from years of serial rumination; but I do recall its final crystallization, and the feeling of discovery of an "emotional jackpot", as reward for the struggle that preceded it.




RD Laing ( Self and Other ; The Divided Self ) has shown the existential significance of the self-other relation, including collusive 'normalcy', in the development of self-estrangement - his work supporting Sartre's statement, "Hell is other people", meaning that relation to Others can mean affirmation, fulfilment; or a sense of conflict, self-invalidation, self-estrangement and so forth. Given this existential primacy of the Self-Other relation, the initial stages of this dialectic inevitably progress from the preceding subjective resolution of Being, to the being of the Other. As throughout the entire progression, this transition occurred without pre-conceived manipulation or intention; on the contrary, it proceeded as an unwanted concrete negation of the integration, so long awaited, that concluded the previous stage.This next stage lasted some two years.

I had begun work in a jute mill in Dundee . The whole of the preceding synthesis, especially paragraph (v) above concerning reciprocally self-conscious inter-subjectivity, became a source of tribulation... ... ...

(continued... )

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Extract 3



This stage consists of twenty-seven cyclical totalisations in triadic structure [(3x3) x3] and progressive acceleration at each triadic level.

In contrast the Ontological sequence, this section marks the start of the real structural significance and substance of Stage 2.

The dialectic is transformed relative to Stage 1, reflecting a more outward bearing in relation to Being. One aspect of this is that the objectifications of the second, third and ninth totalisations are some of the key religious experiences of the work.




Progressive Dialectical Column

An unprecedented conviction of this as the physical totalisation/ externalisation locus.... a settling, subsiding... uneasy sense of profound change of bearings, threshold of a different world… 'permission to feel' the recent stress of that struggle (i.e., given the completion of the exertion)... sense of coming to life, coming up for air, re-surfacing - after submersion in the intense, consuming demands of the macro serial-synthesis preceding... the need to rest, to cast off, slough, that serial-synthesis logico-experiential skin; to become new-level being......mandala-cell detached from wall of womb... birth, new being, miracle... sense of corresponding transformation in Other's perception of subjective being...


Objective Resolution

The need for 'practical training' in all spheres, (relativising existing emphasis on the conceptual) and for mature, physical negation of self-destructive behaviour… Retotalisation of the subjective spheres - the ontological, existential; the extrasensory (Celtic 'second sight', astrological, etc.); psychological: the will, assertive-critical faculties, feminine and masculine emotions, the sexual, intersubjective, family relations; the social as incorporating both 'masculine' aspects (sociological, economic, anthropological, political, revolutionary action) and 'feminine' aspects (external cultural tradition of intuitive expression through music, song, art and language). Similarly, the environment as feminine 'nature' and masculine science. And all this, as both conceptual theory, and concrete practice, in continuing dialectical relation. Philosophy, as a moment of the intellectual, as the theory of the nature, range and limits of each sphere. The interdependent critical reciprocity of spheres-consciousness - for example, the Buddhist spiritual determinance (right livelihood, etc.,) of the Noble Eightfold Path; the sexual as at once physical, ontological, psychological, political; the political as spiritual, the spiritual as sociological – this conceptual interdependence corresponding to the practical, concrete, inter-dependence of the whole of being. All spheres have a temporal-developmental dimension; and all have intuitive-artistic forms of expression (even the most alienated; or technological). The complexity of organisation of spheres-consciousness as directly proportional to their cornucopic richness. A corresponding subjective sense of ontological for-self wisdom and balance: this self -mastery, contradistinctive to patriarchal-capitalist desire to master and dominate the world , with its aspects of material greed, status-seeking, and lust for power.

Personal dialectic as organic, dynamic, subjective-objective reciprocity: the conjoint exteriorisation of interior – subjective general needs; and interiorisation of exterior - the objective context at that time subjectively resolved as intersubjective, literary, Third World and anti-nuclear praxis. This dialectical fusion of subjective being with the objective field of possibilities profoundly conserving, though relativising, the 'pure subjective', 'general/ essential holism' of the foregoing paragraph . This juxtaposing of general holism, and fusion with the objective, in turn illuminating the full existential reality of free choice; a profound sense of the clarity and decisiveness of freedom as the mediation of these two fields. Revolutionary guerrilla praxis as a waste of that full, epic, general resolution of subjective being; an unnatural severance, amputation; a seeping of developmental-dialectical life-blood - sense of general, objective significance of this dialectic, and need for literary expression. But this in turn relativised, as predicated to past, introspective, 'psychological' praxis, in contrast to the reality of 'nuclear colony' Scotland; hence, negated as absolute; rather, need continuously and reciprocally adaptive, subjective-objective, interior-exterior action. Again, a sharpened awareness of the existential-dialectical reality of free choice, of the subjective-objective complex demands and partial sacrifices, of conscious freedom; correspondingly, a perception of the physical penetration of Being as highly specific , as an expression of self-awareness, self-mastery.

Yet still conserved is the perception of general, subjective, holistic spheres-resolution, severance from which would be unnatural. From these considerations, Physical relation to Being may be said to consist of three moments: a preliminary retotalisation of Psychological spheres-awareness; a General physical relation to Being, and a Specific relation to Being. A profound sense of freedom...



Chronology of this progression; masculine sense of mastery, feminine sense of sufferance... ... ...a profound, paralyzing, peace and freedom; vividness of sensory perception... ...bird, phoenix, fire... strength incarnate...




Inner peace: nectar, ambrosia; laying down of all previous struggle; desire just to 'be' - any movement as distraction... a sense of time-travel, flashing landscapes of the psyche... green shoot sprouting...


Progressive Dialectical column

The epic flawless brilliance of the Psychological penetration of Being... physiological adrenaline, aggression... the dialectic column, the gliding spiral alternations of a snake, its scales a multi-faceted diamond pattern... ...the parting of geological plates, shafts of light... refreshment, strength... enjoyment of the adversity of the conformist Other...


Objective Resolution

To commence the General moment of the Psychological of the Physical, with the totalisation of the spheres, as resolved in the above - the multi-dimensional, multi-faceted richness of those spheres... such a psychological element, in the physical, seen as transparently necessary and natural in the figurative, symbolic terms of a masculine-feminine psychological-physical progressive union, where a reciprocal assertive-critical relation exists, and thus the Psychological union with Being must be fully honoured, conserved and reconstituted in the Physical - otherwise a destruction of personal integrity in relation to Being, and physical relation of violation of Being... this conceptual symbolism, and the richness of relation to Being, developing in various romantic-erotic conceptual symbolism such as the Deirdre legend; a notional ‘boudoir of Being'…

Note - the general sense of Psychological ? Physical struggle in relation to Being was also in personal terms symbolized in Hugh MacDiarmid's poem Why I Became A Scottish Nationalist – Scotland can be looked on as a mediation of Being:


Gi'e m e Scots-room in life and love

And set me then my smeddum to prove ( smeddum mettle)

In scenes like this. Like Pushkin I,

My time for flichty conquests by,

Valuing nae mair some quick-fire cratur'

Wha hurries up the ways o' natur',

Am happy, when after lang and sair

Pursuit you yield yoursel' to me,

But wi nae rapture, cauldly there,

Open but glowerin' callously,

Yet slow but surely heat until

You catch my flame against your will

And the mureburn tak's the hill ( mureburn moor-burning)



The dialectical column, a massive transparent diamond... The multiple bounty of the spheres - a shocking richness; pity for comparatively devastated Others; violet conflagration, flowering, flame of the whole; privilege, blessing, honour, sanctity, grace, gift; in poignant counterpoint, the minimal constraints of the Law of Being which yields such richness; transgression, self-indulgence, greed, drink, as ugly, as sin; humility, reverence, awe, gratitude, love, to Greater Being, Life, One, from which this experience is a gift, conferred on its humble infinitesimal predicate. Astonishment at the religious and theistic overtones of the above; all absolutely authentic, occurring virtually in spite of subjective radicalism, and wholly conserving, as purely the expression of, the wholeness of that very radicalism: burning treasure of deliverance. For the first time, a sense of identity and bonding with the Western spiritual community; but also a sense of, at once, danger and strength, in the depassment of that traditional community – the spiritual is not the monopoly of conformists, but is authentic and living, a moment of the full, earthy, relation to Being, previously described; and expressive of revolutionary wholeness of objective resolution of Being, including the full range of modern critical awareness of the historical and socio-psychological relativity of religion, and negating the last shred of bourgeois 'respectability' ... ... ...a silent explosion... explosive rich variety of the One... a fire that consumes and burns itself... At this point I acquired Celtic Art - The Methods of Construction by George Bain. There was at that time little of the popularity of Celtic design that subsequently developed; this was the first such book I had encountered. For the first time I realised both the quality and range of Celtic art, especially with reference to the intricacy and symbolism of my own experience - images of birds, trees and branch patterns, cornucopia (such detail necessarily abbreviated in this text). Bain also revealed how recent commentators had falsified this tradition by presenting their childish ‘travesties' as examples of Celtic technique. The bitter sweetness of the discovery of this rich and self-affirming art, in precisely my own heritage, obscured and concealed by dark forces of cultural extirpation...

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Extract 4




Newness; new world; new focusing...

Solidity... free... the dialectical column: beautiful locus... re-reflective speculation... relaxed well-being... What a locus!... buoyancy; plan of action; aggression; unbridled wholeness...

Re-experience the tension between political responsibility and spiritual needs: in the dialectical column it is resolved that the social primacy of an (appropriately transformed) Church should be ultimately determinant of political and cultural priorities, though each of these conserves its own legitimate range of expression. But what to do when one's own society is under political and cultural attack? - this being the situation in Scotland since the corruptly-contrived Union of Parliaments in 1707. Like United States interventionist policy in the aftermath of Vietnam , England , unable to achieve military conquest, resorted to 'low intensity conflict' - here, the bribery of an electorally-restricted executive - to achieve its exploitative aims, whilst ordinary Scots rioted in the streets. This corruption, and continuing devalorisation and inferiorisation of Scottish culture and identity, the 'Englishing of Scotland', are the essential elements in the daily enactment of the phantasy ' United Kingdom '. What of the primacy of the spiritual, its social maintenance and organisation, in the midst of this violation, when one's culture, ancient and beautiful, is near death through deliberate, gradual, genocide, not to mention civil and military nuclear risks? Is the truly spiritual itself not threatened with extinction if it does not take cognisance of such realities and respond profoundly, with a radical humanity? Subjectively, transition from this fifteen-year Psychological dialectic, to a vocation in the Church, simply does not afford sufficient opportunity for appropriate cultural and political action, in, as MacDiarmid put it, the War with England . Only non-vocational Church involvement would conserve the necessary wholeness, thus, 'holiness', spirituality, of being: that is, a developmental-dialectic essentially spiritual in character and philosophy; objective political action in the tradition of John MacLean's communist nationalism; cultural action, not simply the literary history of academic Celtic studies, but in traditional Celtic art and craftsmanship, innovating modern technologies, and full involvement in language, music, and cultural organisations... ...Yet - the prospect of earning a living that way, somehow seems suddenly flat and unsatisfactory - need the Church, as the determinant realisation of my being - relief, wholeness - developmental-dialectical spirituality is greater than the cultural - for all the great landscape of feeling the latter contains.

Summary of the dialectical column... release, relaxation... What a locus! Strength, impetus, confidence, drive, well-being...



Tension, a brief desire to sleep... New horizons - free! New being, relaxed, weightless, psycho-physically whole... dissolution of all tension...

The dialectical column: the profundity of the locus! - existential-dialectical dynamite... macro relax... wholeness, composure...

The 'three dimensions' - Self-Other; Church determinance of the political; material/Other - of the Psychological, Psychological of Physical, and Physical - as a 'halting' solution; a solid base to build from... those three dimensions, as concrete, tangible; constituting a whole new approach to life, a broad canvas of change... of structured being... those integrally interconditioning, interdependent, Dimensions of Reality...

Well-being, humour... sustained practical considerations...




...Continued consideration of the practical complexity and conflicts in integrating a full spiritual, political and cultural lifestyle... until reflect: a Church career alone, given my ambitions of radical change in the Church, would in itself be all-consuming... The cultural and political as relativising the Church: the Church as no use to me; I am not ‘Religious'; and can't be a traitor to Celtic culture and politics - or class politics! ...Marx, Sartre, Freud, Fromm, Social Anthropology - these were my sources! The Church, in subjective terms, as hypocrisy; what moment of Church practice has any real subjective meaning? The spiritual may need organising - but on the basis of dialectical existentialism! Spiritual leadership must follow a brave new code: 'look within yourself ': a non-theistic, non-institutionalised, spirituality: Celtic-Asiatic decentralised: not organised... the worship of Christ is projection of, and alienated split from, the human faculty of spiritual love... ...a unity with communist politics: this work, the spirituality of communism; communism its organisational muscle... Yet, given the historical decline of the (British) Communist Party and its traditional working class base (this was written in 1987, prior to the collapse of the Soviet Union, which the writer perceived as a form of state capitalism), the elements of spirituality, communism and decentralisation were seen as best represented in the holism, community-basis and environmentalism of the Green Movement. In turn, the

revolutionary perspective of this dialectic's Psychological ? Physical relation to Being, and the transformation of socio-economic priorities implicit in its social realisation, could contribute a badly-needed spiritual dimension to the Green Movement, transcending the greed of hollow consumerism. And yet - the War with England generates a greater subjective aggression than Green politics could channel... the possibility of a transformed spiritual, existential, Nationalist-democratic, ecological Communist Party; or a communist, ecological, Nationalist Party!... Whatever - the Church as dead... the social organisation of the spiritual as a political vocation; the shared root, in dialectical thought, of this spiritual perspective with Communism (however distorted the latter became, from Engels onwards); the correspondence of inner spiritual wholeness and outer political and cultural nationalism (knowing self: knowing society…) and yet, communism, however revised, could not provide the sufficiently radical, resilient, sharp spiritual edge needed to organise the social in a specifically spiritual relation to Being, as implicit in this dialectic - the only existent model for this is the Church... An existential nausea at the facticity and absurdity of this 'given' spiritual organisation: there is nothing special about the Church, it simply exists. To say that what exists is good, is negation of one's freedom to negate and transcend the given - the conformist death of that freedom. To make full use of subjective critical faculties, is the exercise of freedom and discovery of truth - prerequisites of spiritual being. If this is oppositional to the existent order - including the possibilities of isolation and obscurity - so be it; freedom and spiritual wholeness more than compensate. Consolidation of the cultural: all past conflicts between the spiritual and cultural are illusory: integration of the cultural is necessary to the spiritual integrity and wholeness of the subject. The qualities of freedom and autonomy embodied in legitimate nationalism, are in turn the basis of true inter-national freedom and co-operation on the one hand, and on the other, the love and justice embodied in communism (as distinct from the state capitalism of the USSR); and the encouragement and promotion of healthy, free, informed and responsible thought within society. All these qualities are directly spiritual ... the single organic wholeness of it: unity, release, relief... also, the possible post-capitalist socio-economic expression of the spirituality, as individual relation to Being of spiritual growth, prior to later physical/material activity - an idea similar to the view of the Marxist-Freudian Erich Fromm, that one should have the right to withdraw from labour to pursue personal growth, albeit on an income lower to those engaged in economic work; and which concurs with the Green concept of a minimum wage distinct from economic activity... potentially so utterly, flawlessly, surprisingly whole...

This totalisation, a major achievement, a major elaboration of the dialectical column... historic locus... gradual re-reflective awareness: (i)Serial (ii)Serial Synthesis (iii)Synthesis (Serial/Serial Synthesis) ...relaxed well-being... perfect, seamless, unity, fusion...


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Extract 5




Also, reflecting the content of the dialectic, the progression to the second Phase of the entire Psychological relation to Being was obscured and delayed by political activities (the 1987 General Election campaign; candidacy in a regional by-election resulting from the former; a campaign for Poll Tax nonpayment). Consequently the dialectical structure of transition from Stage 7 cannot be discerned.


(i) - (iii): a re-expression of the three categories, Psychological, Psychological of the Physical, Physical, are here re-expressed in a full - fresh variation of material outlined in the preceding and the original stages.


Each of those three dimensions of the Psychological is now translated to a Physical perspective:


Well-being, relaxation, depassment...
(Progressive moment:) Resumption of the perspective of self-conscious self-Other relation... locus well-being... prolonged reconsideration of spiritual, cultural and political practical priorities... 'conversion to physical praxis'... transcending the stress of past months, feel profound liberation, weightlessness... a sense of cleansing, as if biological tissues freed from pollutants... impulse to clean and decorate material environment; mind cleared, coming alive, life change, powerful, surging... assertiveness in relation to Others; subjective wholeness transforming sense of objective identity, the latter reduced of late to a reflection of recent particularities - feel a different person, new self... ethereal well-being ...image of sea ...a laying-down of the immense, multiform, epic struggle, the 'first half of life'... always, always, in every circumstance, writing... Practical considerations: the need to weld the spiritual, literary, cultural, political, sexual, economic, together: heartbreaking to sacrifice any - these spheres of Being as integrally interdependent - consideration of an 'economically holistic', part-time job, that would not impede the development of the other spheres... a pre/ post-capitalist relativisation of the material... release; powers unbridled; aggression; transcendent freedom; increasing well-being...

...A feeling that, having dealt with the 'psychological' aspects above (8.1), it is now time to deal with material, physical conditions: firstly, and essentially, physical biology - specific to such matters as smoking, drinking, sleep-routine: the first, basic aspects of 'scientifically' 'true' transition from Psychological to Physical relation to Being... thus, a major behavioural transform... How biologically destructive, obscene, smoking is - the actual, constant, inhalation of noxious smoke, destroying the inner, tender, living tissues of the body, producing a hideous putrescence out of the miraculous respiratory biology that Nature, the feminine generosity of Being, has given... and the stinking breath, stained teeth, taste in mouth... aggression towards nicotine-addiction... to use for example the Burmese Buddhist meditation, 'mindfulness of the body' - to concentrate on, visualise, what actually happens during inhalation - is almost unbearable: every draw on a cigarette, a knife-stab to the lungs...

...The progression of Being, through energy, space, time, as matter; the development of organic matter, and its subsequent evolution through the instinctual being of sentient creatures; and with the development of our own species, the growth of the brain's neo-cortex transcending instinctual conditioning, organic matter attains awareness of itself:

“Self-awareness, reason, and imagination have disrupted the 'harmony' that characterises animal existence. Their emergence has made man into an anomaly, the freak of the universe. He is part of nature, subject to her physical laws and unable to change them, yet he transcends nature. He is set apart while being a part; he is homeless, yet chained to the home he shares with all creatures. Cast into this world at an accidental place and time, he is forced out of it accidentally and against his will. Being aware of himself, he realises his powerlessness and the limitations of his existence: he cannot rid himself of his mind, even if he would want to; he cannot rid himself of his body as long as he is alive - and his body makes him want to be alive (... ...) Man can anaesthetise his consciousness by inducing states of trance or ecstasy, mediated by such means as drugs, sexual orgies, fasting, dancing, and other rituals that abound in various cults. He can also try to identify himself with the animal (totem) in order to regain the lost harmony...Unity can also be established by subordinating all energies to one all-consuming passion, such as the passion for destruction, power, fame, or property... There is only one approach to unity that can be successful without crippling man. Such an attempt was made in the first millennium BCE in all parts where man had developed a civilisation – in China , in India , in Egypt , in Palestine , in Greece . The great religions springing from the soil of these cultures taught that man can achieve unity not by a tragic effort to undo the split, by eliminating reason, but by fully developing human reason and love...”

(Erich Fromm, The Anatomy of Human Destructiveness, Chapter 10)

The transition of this self-awareness through tribal variation is generally explained by social anthropology, despite the remarkable conservatism of the latter (see Fromm, op. cit., Chapter 8 - Aggressiveness in Primitive Cultures). Slave, feudal, and capitalist technological development and social superstructure become intelligible when dialectical materialism sufficiently allows for cultural variants and individual dialectic (see the Introduction: Sartre, Question of Method ). This dialectical column, and the Psychological ? Physical relation to Being, is conceived as a further departure in dialectical awareness, based on this mainstream philosophical tradition, and experiential integrity.

From this progression of Being through matter and the organic, mind is thus seen as matter, organically evolved; thus, a physically -determined perception of mind itself. In subjective terms, this forms a transition from the preceding Psychological dialectic (with its relative non -consciousness of the physical), to Physical consciousness, essentially biological, and including this consciousness of the physical as the basis of all consciousness itself... a 'satori'-type final unity between consciousness and Being... ...matter ? organic ? instinctive ? species self-awareness ? existential-dialectical self-awareness, subject/Being: as self-conscious physical being: self-conscious matter : matter, aware of itself: a consummation of planetary consciousness, philosophy, religion... turbulent assimilation... personal responsibility for a democratically-accessible clarity of presentation... questions of madness, regarding such pretensions; the invisible subjective veil between rationality and neurotic rationalisation... And yet, in the original retro-progressive synthesis of subjective development, there was no attempt to make 'special' subjective being - on the contrary, a recognition of rather humble factors of development; also, the dialectical method here evolved, painstakingly, painfully, from contemplation of Sartre's thought: absolutely, agonisingly unmanipulated... Yet the more detachedly objective and convincing this consciousness appears, the more disturbingly significant the implications... would reject all denials of its validity: it is as much as a human can say, to say that I know these triads were absolutely authentic, unmanipulated; it may be madness, as any subject's consciousness may be, through various unconscious defence mechanisms and such; but I sincerely don't think so... resolution, assimilation, emotional release...

A subjective bio-physical, objective material, unified synthesis of perception... the miracle of the body: DNA, cellular mitosis, biological homeostasis... the miracle of organic Nature in general... a fusion of theistic, systems theory, and 'living planet' conceptions of Universal Intelligence... The miracle of inorganic matter itself - its sheer form, substance, surfaces, in time and space; the different configurations and states of atoms; the atom itself a dance of energy, appearing as mass... the fascination, miracle, of the whole in/organic physical world, being, cosmos; the conceptual domain: science...

Dialectical summary;... peace of mind, restfulness, physiologically relaxed, tension flowing away... experience anew the inherent beauty of the dialectical column, of this totalisation, of this locus...


Sudden newness... eyesight drawn by the 'newness' of existence, of objects in the room... a different feeling to the whole tenor of the past week's totalisation... relaxation, composure, after that turbulence... then exhaustion...

A growing feeling that am ready to unleash material powers... the objective significance of the previous totalisation... of the whole dialectic... the greatest possible subjective fulfilment... corresponding crises concerning current extent of political activity, the ‘War with England', now in relation to the significance of, and personal responsibilities towards, this 'selfconscious matter' manuscript... physical sleeplessness... the distractive stress witnessed in even local councillors' lives: must limit the political - deep relief of resolution... Well-being, wonderful locus...

Begin to feel, the whole praxis of manuscript publication, and cultural-political possibilities, requires retotalisation: should Celtic cultural study begin as recreation during work on the manuscript? Is academic training required by the new spiritual-philosophical significance of the developed dialectic? Is local political activity incongruous? - the familiar three-cornered conflict, here weighted by the transformed perception of the manuscript following the preceding totalisation... Academic Social Anthropology, to embrace the 'Celtic-Asiatic' feel of this relation to Being? Or, Kant, Hegel, Marx, Sartre – the dialectical-existential tradition? These in turn embedded in the full Western philosophical tradition - thus, to fully understand this unique, triadic dialectical experience, stemming from Sartre's synthesis of the dialectical and existential, do I not need full philosophical / Celtic-Asiatic study? Also, the clear parallels of, on the one hand, matter ? organic ? species-self-awareness ? self-conscious matter; on the other, existential-dialectical, psychological ? physical, spiritual relation to Being. As matter, Being becomes conscious of itself - mind as self-conscious matter/Being - very Hegelian. Notions of redefinition of the totality of that philosophical tradition; feel qualitative breakthrough, resolution.... adolescent visits to the public library, reading the basic history of philosophy; collection of philosophical books bought in distant past (many still unread) - this, hitherto rather mysterious, unconcluded aspect of self, suddenly crystallising in meaning... assimilation of a new, 'philosophical' aspect of identity - feel part of that full tradition, from classical to contemporary philosophy – plus Celtic spiritual, symbolic and artistic awareness, and Asiatic dimensions of spirituality and thought - these latter fertile sources, alien to the established tradition (except the Asian, to the original fire of the Greeks)... Such richness - feel like a medieval Celtic missionary, knowing the miracle richness of Being… Oh the conventional, successful tragedies of conformist Others... This unyielding celebration of Being, defiant in the face of Anglo-Saxon, anti-philosophical, destructive imperialism... This experience of 'self-conscious matter', such an immense privilege: the pathos of thousands of years of human struggle, millions of hours of individuals' perplexity, error, confusion, progress, that gave me this event - I owe to that great struggle the duty of recognising, in reverence, its relation to this self-consciousness… Others did so much - I am just a vessel, my contribution infinitesimal, an atom in this seascape of struggle. Infinite indebtedness: out of sheer human decency, must study philosophy (the War with England regardless!) ...This new respect for and unity with the philosophical tradition - feel for the first time, fully a member of the human race , a full human being... a qualitative change in socio-historical identity - a veil of alienated, non-definition of self, lifted... head clearing, solid ground again...




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Extract 6



New world, new beginning..

The profound fulfilment of emotional and physical relation... a sense of union with Others... ... ... dialectical summary: from startpoint to endpoint: pre-conscious logico-structural One – a miracle; and arising from mainstream Western philosophy of existentialism and dialectics... so intensely, consumingly, lived… must proclaim it...

Christianity as ethnocentric, racist, exclusive... repeated sense of the significance Chinese physiology - its holism; the efficacy of ki energy meridians as used in acupuncture and massage - and the strength of the Eastern spiritual tradition, the basis of my own adult spiritual development. A sense of natural community of Asiatic holistic healing - including the mind-body unity of aromatherapy - with the holism and spirituality of this dialectical column - as well as other holistic forces, such as the Greens...... What really concerns me is this dialectical column - Psychological, Physical; self-knowledge, Other compassion – on the basis of true universalism; not the particularity of Israeli tribal history; the undue influence of Paul, a citizen of imperial Rome, who never met Christ; and moreover not limitation of the universal subject (any individual subjective consciousness in relation to Being) by any external authority, in contradiction to modern western culture. In contrast, the negative qualities often associated with the Church – frequently socially and culturally oppressive in the past; now in increasingly ageing isolation. The priority for social organisation of the spiritual no longer lies with the Church but with the general establishment of social provision for the pursuit of personal spiritual development distinct from wage labour - a desirable alternative to mass consumerism, recognised by the psycho-analyst Erich Fromm, the socio-economic analyses of Andre Gorsz, and the general values of the Green movement. The rational-philosophical basis for such an organisation may stem from the dialectical column itself; may organically organise itself. As in the Green Party's current Manifesto for the Highlands , communitarian, national and cultural elements are holistically and integrally interdependent within such a broad, new movement. Multifaceted unity... ...the strength of this secularisation of the spiritual... yet, need institutionalised, organisational muscle for the spiritual - it cannot be reduced to a footnote to the green movement, itself one middle-class pressure-group amongst many. A rejection of institutionalisation is socially irresponsible: Others - identity - would be left to stumble randomly, without guidance... ...the awareness that major synthetic, whole moments of this dialectic identify with the church; the sense of this dialectic as a twentieth century equivalent of Christian heritage and tradition; a re-identification with the Church as the basis of personal vocation and social organisation...

Objectification; physiological change - the struggle over, the rationale of recent being, gone; brimming, buoyant, freedom, wholeness...


9.2(I) (iii)

Re-reflection, weight off shoulders, relaxed wholeness... ...

Free... critical locus... 'activated'... long-absent wholeness...macro-change... these spheres... macro-refreshing… surge, liberation, rolling power... ...listening to piobaireachd, troubled by cultural oppression and loss – the possibility of academic study, in tension with spiritual aims... the personal pain of this cultural loss - of thousands of years of tradition ending in me, cursed Anglophone child of Gaelic speakers... this culture, which musically, artistically and spiritually, is incomparably, marvellously, harmonious; mirroring the intricate improvisational holism of this dialectical experience... a subjective-objective cultural schizophrenia... To witness, fight for, die with if necessary, this culture, against genocidal, necrophile, Protestant capitalist hegemony... (yet the demands of this writing itself, as in the past, the major impediment to political-cultural action)... ...

Wholeness, rising, prescient... flux... membrane breaking... awakening, unleashing... ...Reformation not necessarily institutionalised - rather, existentially free; maximum creativity, and specificity to concrete context, relativising all abstract general imperatives or laws - for example, the context of cultural and political oppression requires a non-hypocritical, egalitarian activism - a spiritual and political negation of 'leadership', by democratically delegated representative authority - institutionalised: but deliberately devoid of privilege and the cult of personality - recalling aspects of Green and anarchist thought... Also, open to all: negation of Christian exclusivity; secular recognition of the right of all who wish to pursue personal spiritual growth, to freedom from wage-labour and a reasonable standard of living - perfectly appropriate to progressively post-industrial society... the exclusivity of Christianity, as spiritually destructive in the present context...

Objectification summary... ...the spirituality of this dialectical column; the cultural struggle as context of the spiritual; the 'Green' perspective of organisation, participation and leadership - all interdependently, reciprocally, enhance...

With progressive acceleration, two further triads ('over', 'free', ‘free'; 'free'x3) complete a (3x3) triad begun at stage 9.2.

Two triadically-organised structures, each of eighty-one totalisations, constitute a further triad; which is in turn depassed and incorporated as the first moment of a greater triad, containing two further blocks, each of 243 (81x3) totalisations,

……... ..……. ……….


……... ……… ………




9.2 (IV) General to Immediate: (i) Exterior to Interior; (ii) Praxis

... ... ...

... ... ...

Stirrings towards a conceptual model of integrated subjective being, under the determinance of this general/ essential spiritual joy (eventually to be the categories:

(1) Subjective: (i) sentience (ii) spiritual meditation/ self-consciousness;

(iii) ontological, psychological ? physical, passive-active relation to Being.

(2) Objective: (iv) psychological - the general cosmo-evolutionary spheres, culminating in the joy of the dialectical column - the latter conceptually and experientially determinant of all else; (v) psychological of the physical - specific praxis; (vi) physical - economic activity; the Other)

...a qualitatively-new developmental- dialectical wholeness... ... praxis : cosmo-evolutionary Universal intelligence as the general / essential logic: so: Church vocation? - Past criticisms: exclusive of other religions, and those outside religious traditions; the irrelevance of the Bible in personal past; yet the desire to integrate with past tradition, especially Celtic spirituality and creativity... 'God' Catholic, Protestant, existential-dialectic... the cultural and political; the need for the social right to economic support in personal growth; and yet, still the need for specifically spiritual organization and promotion (especially given other interests groups of varying motives). The inherent revolutionary socio-economics of existential-dialectical spiritual development, so suited to the Greens – better non-institutionalised? - spiritual/ cultural-political, inner-outer whole?... ...The proclamation of this (existential-dialectical) experience of God, needs institutional, organisational muscle... and the ethno-specific identity of that - Christian or otherwise - is in a sense irrelevant... the Bible may obscure the vitality of this immediate religious experience; and yet unity, reconciliation with religious tradition, would in itself be beneficial in attracting, liberating, Others; and each cultural-spiritual tradition can be conserved in its richness and diversity... ... ...And yet, with regard to Marx, Freud, Fromm, Sartre, Laing, Social Anthropology - the Bible is only relevant as the past, the childhood of human spirituality, a historical phenomenon; as more than this, it is dead-weight, irrelevance, regressive... yet: Christianity in new synthesis with modern consciousness, not contradiction; Universal intelligence as continuum with God; Christianity evolved to the end-phase of capitalism - reconstitution of full-blown 2nd Reformation ?.. Yet, the stages of historical development, from slave society to capitalism and totalitarianism; phenomena such as genetic deformity; can such a Universal Intelligence be described as 'God'? - beyond our perspectives of good and evil; a sense of the terrible, of a certain deadness, in the world - and yet intelligible in a sense in the earlier perspectives of this dialectic; the philosophy of Hegel; the spirit-matter ideas of Alan Kardec (described by Colin Wilson, in 'Beyond the Occult')... this existential dialectic, as simply a technique, conserving and elaborating a fully Christian message (given the perspective of evolving spirit-matter relation)? Yet the God of tradition, so alien to the present subject, so exclusive of many Others - further, the need also for full political-cultural relation to Others; as negation of traditional God and Church....

(Objectification - including:)

... ... ...the paradise of 'Hegelian Zen' self-realisation of Universal intelligence in reciprocal union with self-conscious matter, through spiritual struggle of evolutionary creation – from which perspective, we had to grow, had to be limited; God as understood, forgiven - suffering from tribal to capitalist society, as ultimately illusion - even the torture of innocents, as the evolution of being, of Paradise - that suffering, has this meaning ... ... ... ... ...conversely, the subjective spiritual and experiential necessity of ' God ': processes of serial resolution, as ipso facto partial, reductive, distortive experiences, of reality diffracted as fragmentary plurality, negating subjective spiritual wholeness and the perception and experience of God; experiential processes of synthesis of the subject-Being relation, as characteristically religious, exemplified in the qualitative wholeness and richness of the synthesis, and a corresponding profound sense of dependence and gratitude, requiring relation, expression, physical realisation, in worship.

Note – the above contains what have subsequently been viewed as the three dimensions of the requirement for the institution of church worship – (i) integration with objective tradition (ii) social organization (iii) physical expression and realization of relation to God.

The six ‘categories' of the general sphere model, two pages back, remain the basis of meditation / prayer.

The issue of the beneficence of God, and the nature of God, was developed through subsequent study as the conception of God outlined in Platonism, panentheism, process theology – God as soul of always-existing Being, patiently encouraging, persuading, guiding matter to a model form, through existing constraints - rather than the alternative concept of omnipotent, omniscient, omnibenevolent, ‘creator ex-nihilo'.

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