Now, as at the beginning of the 19th century, there is a certain discovery of Eckhart and related figures. There are questions as to how far our Eckhart accords with the real medieval teacher of that name, but there are certainly images in his work that help us work our way past several of the aporia with which we're confronted in our attempts to think about God.

Interpretation is a task that we repeatedly have to take up and start again from the beginning, Sisyphus-like. But, as Camus said, we must always imagine Sisyphus happy, and this is not so difficult when it's a matter of texts that reveal important truths about being human.

And one thing the void certainly can teach us is how to wait, how to become truly patient, and how to let go of superfluous intellectual baggage - all of which is a good lesson for hyper-agitated multi-tasking goal-focussed contemporary human beings.

Perhaps - and this goes for the Kyoto School too - one of these insights is that nothingness and unknowing don't have to be equated with a destructive nihilism but with the experience of unity and participation - whilst resisting the tendency of objectifying metaphysics to claim that we can in some way 'know' that this experienced unity is really the truth of how things are, i.e., reveals being itself.

There are kinds of unity other than those of the explicit and systematic unity that Poole is attacking. There are kinds of movement - in music or athletics, for example - that present themselves as having a certain unity about them. In some sphere we might talk about 'style'.

It's strange that in an age when we pride ourselves on our independence of thought we meekly submit without further question to the declaration of a clearly unbalanced nineteenth century philosopher that God is dead! That's cheeky, of course - and one rarely comes away from reading Nietzsche without learning something new and significant. He's certainly FAR more unsettling for faith than any contemporary atheist I know of.

Now, as at the beginning of the 19th century, there is a certain discovery of Eckhart and related figures. There are questions as to how far our Eckhart accords with the real medieval teacher of that name, but there are certainly images in his work that help us work our way past several of the aporia with which we're confronted in our attempts to think about God.