“Been reading Hardy's Return of the Native. Astonishing how moral standards have shifted over the past hundred years:shifted isn't the word - a landslide… Today the problems of these nineteenth-century novels strike us as exaggerated, as bathos, even comical - much ado about nothing. But for these people it really was a struggle with the gods, very real, menacing, dangerous gods.”

Broken Lights Diaries 1955-57.

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Ida Friederike Görres57

Austrian writer and noble 1901–1971

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Context: The influence of Meister Eckhart is stronger today than it has been in hundreds of years. Eckhart met the problems of contingency and omnipotence, creator-and-creature-from-nothing by making God the only reality and the presence or imprint of God upon nothing, the source of reality in the creature. Reality in other words was a hierarchically structured participation of the creature in the creator. From the point of view of the creature this process could be reversed. If creatureliness is real, God becomes the Divine Nothing. God is not, as in scholasticism, the final subject of all predicates. He is being as unpredicable. The existence of the creature, in so far as it exists, is the existence of God, and the creature’s experience of God is therefore in the final analysis equally unpredicable. Neither can even be described; both can only be indicated. We can only point at reality, our own or God’s. The soul comes to the realization of God by knowledge, not as in the older Christian mysticism by love. Love is the garment of knowledge. The soul first trains itself by systematic unknowing until at last it confronts the only reality, the only knowledge, God manifest in itself. The soul can say nothing about this experience in the sense of defining it. It can only reveal it to others.

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