Underneath this site is an archeological dig. I have buried the three layers that went before and shifted from Drupal to Concrete5, which installs a full site with sample material including blogs, and it was up and running in 24 hours. You are supposed to replace the material and design a site before you publish but I am going to do bottom up development and arrive at a design later, maybe. Here are some snippets. Virtual Grotto, Pasteboards and Trajectory have stuff.

Grotto1

Nicholas of Cusa situated his metaphors in a Neoplatonic framework, an ontological dialectic reflecting a relationship that is real whether we acknowledge it or not, a framework of thinking that is more basic than individual metaphors. God made the world and everything he made bears his imprint. Since God is one and God is three, in Cusanus's dipolarity the corresponding pair is one/many. The prophet of Islam denied that there is any begetting in God and threatened death to anyone who said it was so. A Muslim could never work within a Neoplatonic framework for it is all to do with begetting. It introduces pattern and flow. As expressed by Pseudo Dionysius the Areopogite and translated by Eriugena and taken up by Cusanus, it provides the dipolar pair being/becoming. As distinct from the bipolar bear, which is the second most dangerous animal in the world. It is big, white, fierce and subject to mood swings. The most dangerous animal in the world is Vlad the impala.

Cusanus took his metaphors from mathematics. They were to do with all things asymmetrical, for he intended to express the asymmetry that exists between God and creatures. (Hence that famous hymn: All things asymmetrical, all creatures out of whack).


Lynch has worked out his own Neoplatonism. He looks at the psychological and metaphysical aspects of hope, saying that hope and hopelessness both exist in our lives and are kept in balance by a dialectic best described in the words of G. K. Chesterton: I don't care where the water goes if it doesn't get into the wine. The metaphysics that separates out hope from hopelessness is not some high level abstraction but rather The Science of the Bare Fact. - Images of Hope. Imagination as Healer of the Hopeless

We could look at a pilgrimage as a dialectic. We move from where we are to some other point and then return with some new understanding. If we are like Cusanus then a metaphor we use to understand God ends up showing us how unlike God we are. We may start the pilgrimage with some ideal we want to reach or some great need we want resolved but end up back home accepting the bare facts of our lives. We have got rid of fantasy and are able to realistically imagine our lives. We have separated out hope and hopelessness so that the water no longer gets into the wine.