GREAT ETERNITY

Blake offers us four levels of existence in time, plus a level of existence outside of time: Great Eternity.

The first thing to focus on in considering Great Eternity is that Eternity is not time. Eternity is not an extension of time. Eternity may contain time, but time cannot contain Eternity. Eternity may interact with time. There is a flexibility in Eternity that does not exist in time, because time is a restraint allowing only sequential experience (access.) Without time multiplicity and unity are not contradictory. In Eternity essence remains, appearances fluctuate.

"Then those in Great Eternity met in the Council of God
As one Man for contracting their Exalted Senses
They behold Multitude or Expanding they behold as one
As One Man all the Universal family & that one Man
They call Jesus the Christ & they in him & he in them
Live in Perfect harmony in Eden the land of life
Consulting as One Man above the Mountain of Snowdon Sublime"

This passage in Night the First of the Four Zoas (Page 21) uses the word one, five times in seven lines. It seems that Blake wanted to emphasize that in Great Eternity there is no division. Blake does not envision Great Eternity as a static place but as one in which the movement does not result in separation. Envisioning Eternity is impossible for mortals, but these are characteristics Blake offers:

1 Contracting their Exalted Senses, they see Multitude (Four Zoas, Page 21)
2 Expanding they see as One (Four Zoas, Page 21)
3 Visions of Human Life & Shadows of Wisdom & Knowledge are expandable (Milton, Plate34)
4 War & Hunting are the Two Fountains of the River of Life (Milton, Plate35)
5 Universal Brotherhood exists in Eternity (Four Zoas, E300, Lines 3.4-3.5)
6 Ideas may not be slain (they are the Divine Members) (Milton, Plate35)
7 Every particular form is the Divine Vision (Jerusalem, Plate 54)
8 Every form Emanates its Light which is its Garment (Jerusalem, Plate 54)
9 There is Continual Forgiveness of Sins and Perpetual Mutual Sacrifice (Jerusalem, Plate 61, Line 23-4)
______________________________________________
The Eternal can be expressed but it cannot be contained.
We can be present to it, and it can be present to us as imagination and inspiration.
Forgiveness and Brotherhood are expressions of the Eternal.
Divisions and limitations disappear in Eternity.
Life and Light participate in the great exchange.
The energies of the mind and body and spirit interact freely and cooperatively in Great Eternity.

GREAT ETERNITY

Blake offers us four levels of existence in time, plus a level of existence outside of time: Great Eternity.

The first thing to focus on in considering Great Eternity is that Eternity is not time. Eternity is not an extension of time. Eternity may contain time, but time cannot contain Eternity. Eternity may interact with time. There is a flexibility in Eternity that does not exist in time, because time is a restraint allowing only sequential experience (access.) Without time multiplicity and unity are not contradictory. In Eternity essence remains, appearances fluctuate.

"Then those in Great Eternity met in the Council of God
As one Man for contracting their Exalted Senses
They behold Multitude or Expanding they behold as one
As One Man all the Universal family & that one Man
They call Jesus the Christ & they in him & he in them
Live in Perfect harmony in Eden the land of life
Consulting as One Man above the Mountain of Snowdon Sublime"

This passage in Night the First of the Four Zoas (Page 21) uses the word one, five times in seven lines. It seems that Blake wanted to emphasize that in Great Eternity there is no division. Blake does not envision Great Eternity as a static place but as one in which the movement does not result in separation. Envisioning Eternity is impossible for mortals, but these are characteristics Blake offers:

1 Contracting their Exalted Senses, they see Multitude (Four Zoas, Page 21)
2 Expanding they see as One (Four Zoas, Page 21)
3 Visions of Human Life & Shadows of Wisdom & Knowledge are expandable (Milton, Plate34)
4 War & Hunting are the Two Fountains of the River of Life (Milton, Plate35)
5 Universal Brotherhood exists in Eternity (Four Zoas, E300, Lines 3.4-3.5)
6 Ideas may not be slain (they are the Divine Members) (Milton, Plate35)
7 Every particular form is the Divine Vision (Jerusalem, Plate 54)
8 Every form Emanates its Light which is its Garment (Jerusalem, Plate 54)
9 There is Continual Forgiveness of Sins and Perpetual Mutual Sacrifice (Jerusalem, Plate 61, Line 23-4)
___________________________________________________________________
The Eternal can be expressed but it cannot be contained.
We can be present to it, and it can be present to us as imagination and inspiration.
Forgiveness and Brotherhood are expressions of the Eternal.
Divisions and limitations disappear in Eternity.
Life and Light participate in the great exchange.
The energies of the mind and body and spirit interact freely and cooperatively in Great Eternity.

Was Blake religious?

This from Vision and Vesture

"For Blake's glory and Blake's significance
to our age is just this, that religion and art were
passionately fused in his own soul, and it is only by
doing full justice to both, and by presenting him
and his message whole and undivided that one can
hope to write worthily of a genius at once the most
creative and the most religious produced by the
western world."

Was Blake religious?

This from Vision and Vesture

"For Blake's glory and Blake's significance
to our age is just this, that religion and art were
passionately fused in his own soul, and it is only by
doing full justice to both, and by presenting him
and his message whole and undivided that one can
hope to write worthily of a genius at once the most
creative and the most religious produced by the
western world."

ALBION & LAZARUS

The plight of Albion as he falls from his original unity as an Eternal, is portrayed in Night the First of the Four Zoas.

PAGE 21
"Then those in Great Eternity met in the Council of God
As one Man for contracting their Exalted Senses
- 310 -
They behold Multitude or Expanding they behold as one
As One Man all the Universal family & that one Man
They call Jesus the Christ & they in him & he in them
Live in Perfect harmony in Eden the land of life
Consulting as One Man above the Mountain of Snowdon Sublime

For messengers from Beulah come in tears & darkning clouds
Saying Shiloh is in ruins our brother is sick Albion He
Whom thou lovest is sick he wanders from his house of Eternity
The daughters of Beulah terrified have closd the Gate of the
Tongue
Luvah & Urizen contend in war around the holy tent

So spoke the Ambassadors from Beulah & with solemn mourning
They were introducd to the divine presence & they kneeled down
In Conways Vale thus recounting the Wars of Death Eternal

The Eternal Man wept in the holy tent Our Brother in Eternity
Even Albion whom thou lovest wept in pain his family
Slept round on hills & valleys in the regions of his love
But Urizen awoke & Luvah woke & thus conferrd

Thou Luvah said the Prince of Light behold our sons & daughters
Reposd on beds. let them sleep on."

It is confusing but enlightening that Blake brings to our minds a reference to the death and resurrection of Jesus's friend Lazarus by including familiar words from the story as told in John's Gospel. Lazarus is Jesus's friend whom he loves. Jesus knows his friend is sick but holds back from visiting until Lazarus has been in the grave four days. Jesus weeps over his friend and then brings him back to life.

John, Chapter 11

When Jesus revives Lazarus it is a four stage process: he has the stone removed from the entrance to the grave, he wakes him up, he removes the grave clothes that restrain him, then he calls him forth.

Albion will be brought back from the brink of Eternal Death, but it will be a multi-stage process involving the four Zoas, the Emanations, the Spectres, and ultimately Jesus himself.

In John, the account of the raising of Lazarus is followed immediately by the passage in which the determination is made by the priests and Pharisees that Jesus must be killed.

Blake, through the retelling of the Christian myth using psychological and mythopoeic methods, aims to follow Jesus as described in this verse:

11:4 - When Jesus received the message, he said, "This illness is not meant to end in death; it is going to bring glory to God - for it will show the glory of the Son of God."

The raising of Lazarus as shown by Blake in three different ways:

Lazarus in No Natural Religion

Lazarus in Tate Gallery

Lazarus in Young's Night Thoughts

ALBION & LAZARUS

The plight of Albion as he falls from his original unity as an Eternal, is portrayed in Night the First of the Four Zoas.

PAGE 21
"Then those in Great Eternity met in the Council of God
As one Man for contracting their Exalted Senses
- 310 -
They behold Multitude or Expanding they behold as one
As One Man all the Universal family & that one Man
They call Jesus the Christ & they in him & he in them
Live in Perfect harmony in Eden the land of life
Consulting as One Man above the Mountain of Snowdon Sublime

For messengers from Beulah come in tears & darkning clouds
Saying Shiloh is in ruins our brother is sick Albion He
Whom thou lovest is sick he wanders from his house of Eternity
The daughters of Beulah terrified have closd the Gate of the
Tongue
Luvah & Urizen contend in war around the holy tent

So spoke the Ambassadors from Beulah & with solemn mourning
They were introducd to the divine presence & they kneeled down
In Conways Vale thus recounting the Wars of Death Eternal

The Eternal Man wept in the holy tent Our Brother in Eternity
Even Albion whom thou lovest wept in pain his family
Slept round on hills & valleys in the regions of his love
But Urizen awoke & Luvah woke & thus conferrd

Thou Luvah said the Prince of Light behold our sons & daughters
Reposd on beds. let them sleep on."

It is confusing but enlightening that Blake brings to our minds a reference to the death and resurrection of Jesus's friend Lazarus by including familiar words from the story as told in John's Gospel. Lazarus is Jesus's friend whom he loves. Jesus knows his friend is sick but holds back from visiting until Lazarus has been in the grave four days. Jesus weeps over his friend and then brings him back to life.

John, Chapter 11

When Jesus revives Lazarus it is a four stage process: he has the stone removed from the entrance to the grave, he wakes him up, he removes the grave clothes that restrain him, then he calls him forth.

Albion will be brought back from the brink of Eternal Death, but it will be a multi-stage process involving the four Zoas, the Emanations, the Spectres, and ultimately Jesus himself.

In John, the account of the raising of Lazarus is followed immediately by the passage in which the determination is made by the priests and Pharisees that Jesus must be killed.

Blake, through the retelling of the Christian myth using psychological and mythopoeic methods, aims to follow Jesus as described in this verse:

11:4 - When Jesus received the message, he said, "This illness is not meant to end in death; it is going to bring glory to God - for it will show the glory of the Son of God."

The raising of Lazarus as shown by Blake in three different ways:

Lazarus in No Natural Religion

Lazarus in Tate Gallery

Lazarus in Young's Night Thoughts

Awakenings

In the Gospel of John, Nicodemus heard Jesus say, "you
must be born again" representing the most significant
event in a person's life-- their awakening from a purely
physical, materialistic life to a Perception of the Infinite
(MHH, Plate 13, lines 21-23, E39).

A person with inherent gifts of imagination and insight
into their psyche may be susceptible to moments of new
insight that seem like a rebirth. (Three seminary
professors told this student that 'you must be born
again, and again, and again'.)

Such a rebirth for our poet occurred in 1804, and he
immediately reported it to his (corporeal) friend and
physical benefactor, William Hayley; in Letter 51,
dated 23 October 1804 (Erdman 756) Blake wrote:

"Suddenly, on the day after visiting the Truchsessian
Gallery of pictures, I was again enlightened with the
light I enjoyed in my youth, and which has for exactly
twenty years been closed from me as by a door and by
window-shutters." (This letter is well worth reading
but I skipped the first three paragraphs.)

Although the experience had brought Blake a
significant increase in his creative powers, you may
envision even more significant ones in the years before:

Letter 16 to Butts (Oct 2, 1800), mentioned often
recently, which I called first vision of light, appeared
to me to be more critical in Blake's spiritual development.
It was the word from God that empowered him to the
magnificent statement of faith that his great poems
represented.

The letter to Hayley was of another genre; we might call
it an attempt to express his own spiritual attitude in a
way acceptable to the 'non-spirtual friend'. In
contrast Blake poured out his heart to his really
supportive friend, Butts.

All 91 of the letters, printed on 85 pages of Erdman's
Complete Poetry and Prose... reward the reader. You may
become weary from coping with the continuous barrage of
metaphors, figures, images, etc in Blake's works of art;
turn to the letters, which offer few obstacles to good
understanding.

We read and study Blake many different ways. The 91
letters might provide other 'visions of light'.

Awakenings

In the Gospel of John, Nicodemus heard Jesus say, "you
must be born again" representing the most significant
event in a person's life-- their awakening from a purely
physical, materialistic life to a Perception of the Infinite
(MHH, Plate 13, lines 21-23, E39).

A person with inherent gifts of imagination and insight
into their psyche may be susceptible to moments of new
insight that seem like a rebirth. (Three seminary
professors told this student that 'you must be born
again, and again, and again'.)

Such a rebirth for our poet occurred in 1804, and he
immediately reported it to his (corporeal) friend and
physical benefactor, William Hayley; in Letter 51,
dated 23 October 1804 (Erdman 756) Blake wrote:

"Suddenly, on the day after visiting the Truchsessian
Gallery of pictures, I was again enlightened with the
light I enjoyed in my youth, and which has for exactly
twenty years been closed from me as by a door and by
window-shutters." (This letter is well worth reading
but I skipped the first three paragraphs.)

Although the experience had brought Blake a
significant increase in his creative powers, you may
envision even more significant ones in the years before:

Letter 16 to Butts (Oct 2, 1800), mentioned often
recently, which I called first vision of light, appeared
to me to be more critical in Blake's spiritual development.
It was the word from God that empowered him to the
magnificent statement of faith that his great poems
represented.

The letter to Hayley was of another genre; we might call
it an attempt to express his own spiritual attitude in a
way acceptable to the 'non-spirtual friend'. In
contrast Blake poured out his heart to his really
supportive friend, Butts.

All 91 of the letters, printed on 85 pages of Erdman's
Complete Poetry and Prose... reward the reader. You may
become weary from coping with the continuous barrage of
metaphors, figures, images, etc in Blake's works of art;
turn to the letters, which offer few obstacles to good
understanding.

We read and study Blake many different ways. The 91
letters might provide other 'visions of light'.

GATES of PARADISE

Among Blake's works is a little book of only 16 plates which he produced early in his career - in 1793. It is titled To the Children: Gates of Paradise. In 1818 he re-engraved the same images, added a frontispiece, tailpiece, and explanatory couplets for each picture. The new book was titled To the Sexes: Gates of Paradise.

The children to whom the first book was addressed, may be the innocents, those who had not traveled far along the journey. Gates of Paradise is not presented as an account of violent activities such as those portrayed in The Book of Urizen. Instead it's a roadmap to psychic development. Blake is trying to lead us through the process of psychological evolution, but he does not express himself in clear rational language in either the first or second version. The reader is asked to use his intuition to retrieve from his unconscious, archetypal content to associate with the images supplied. The second version addressed to the Sexes seems to recognize that it is those who are in the stage of 'generation' who will benefit from these insights.

In his book Symbol and Image in William Blake, George Wingfield Digby, presents a through psychological commentary plate by plate. On page 6, Digby says: "But the purpose of this form of communication is not to make explicit statements. It is to evoke and direct attention to psychological events and states of consciousness by means other than that of the intellectual concept, which is rooted in dualism."

Frontispiece, Gates of Paradise

So the first plate pictures a caterpillar on a leaf and a chrysalis with the face of a baby; the caption is 'What is man!'; and the associated couplet is 'The Sun's Light when he unfolds it / Depends on the Organ that beholds it.' So we are at the beginning; we want to find out what man is; we may go in one direction or another; to develop psychologically man must begin to see things differently; not just what one sees, but the way in which one sees things must be altered.

The first plate gets us started, now we must ask each plate what is the next step we must follow to arrive at the Gate of Paradise. (Or more likely each plate will be a Gate through which we must find our way). Digby seeks clues to meanings in Blake's other poems and illuminations. It is remarkable that the later works can be recognized as elaborations on such a concise and seemingly simple presentation as Gates of Paradise. Everything you have already learned from Blake can be applied to absorbing the contents of this book. Here is one clue: the four elements are associated with the four Zoas.

The Keys of the Gates

GATES OF PARADISE

Among Blake's works is a little book of only 16 plates which he produced early in his career - in 1793. It is titled To the Children: Gates of Paradise. In 1818 he re-engraved the same images, added a frontispiece, tailpiece, and explanatory couplets for each picture. The new book was titled To the Sexes: Gates of Paradise.

The children to whom the first book was addressed, may be the innocents, those who had not traveled far along the journey. Gates of Paradise is not presented as an account of violent activities such as those portrayed in The Book of Urizen. Instead it's a roadmap to psychic development. Blake is trying to lead us through the process of psychological evolution, but he does not express himself in clear rational language in either the first or second version. The reader is asked to use his intuition to retrieve from his unconscious, archetypal content to associate with the images supplied. The second version addressed to the Sexes seems to recognize that it is those who are in the stage of 'generation' who will benefit from these insights.

In his book Symbol and Image in William Blake, George Wingfield Digby, presents a through psychological commentary plate by plate. On page 6, Digby says: "But the purpose of this form of communication is not to make explicit statements. It is to evoke and direct attention to psychological events and states of consciousness by means other than that of the intellectual concept, which is rooted in dualism."

Frontispiece, Gates of Paradise

So the first plate pictures a caterpillar on a leaf and a chrysalis with the face of a baby; the caption is 'What is man!'; and the associated couplet is 'The Sun's Light when he unfolds it / Depends on the Organ that beholds it.' So we are at the beginning; we want to find out what man is; we may go in one direction or another; to develop psychologically man must begin to see things differently; not just what one sees, but the way in which one sees things must be altered.

The first plate gets us started, now we must ask each plate what is the next step we must follow to arrive at the Gate of Paradise. (Or more likely each plate will be a Gate through which we must find our way). Digby seeks clues to meanings in Blake's other poems and illuminations. It is remarkable that the later works can be recognized as elaborations on such a concise and seemingly simple presentation as Gates of Paradise. Everything you have already learned from Blake can be applied to absorbing the contents of this book. Here is one clue: the four elements are associated with the four Zoas.

The Keys of the Gates

What it all comes to

Hear the words of the Lord as expressed by William Blake near the end of his great poem, Jerusalem, Plate 96 (E255):

"Then Jesus appeared standing by Albion as the Good Shepherd
By the lost Sheep that he hath found & Albion knew that it
Was the Lord the Universal Humanity, & Albion saw his Form
A Man. & they conversed as Man with Man, in Ages of Eternity
And the Divine Appearance was the likeness & similitude of Los

Albion said. O Lord what can I do! my Selfhood cruel
Marches against thee deceitful from Sinai & from Edom
Into the Wilderness of Judah to meet thee in his pride
I behold the Visions of my deadly Sleep of Six Thousand Years
Dazling around thy skirts like a Serpent of precious stones &
gold
I know it is my Self. O my Divine Creator & Redeemer

Jesus replied Fear not Albion unless I die thou canst not live
But if I die I shall arise again & thou with me
This is Friendship & Brotherhood without it Man Is Not"

Plate 76

What it all comes to

Hear the words of the Lord as expressed by William Blake near the end of his great poem, Jerusalem, Plate 96 (E255):

"Then Jesus appeared standing by Albion as the Good Shepherd
By the lost Sheep that he hath found & Albion knew that it
Was the Lord the Universal Humanity, & Albion saw his Form
A Man. & they conversed as Man with Man, in Ages of Eternity
And the Divine Appearance was the likeness & similitude of Los

Albion said. O Lord what can I do! my Selfhood cruel
Marches against thee deceitful from Sinai & from Edom
Into the Wilderness of Judah to meet thee in his pride
I behold the Visions of my deadly Sleep of Six Thousand Years
Dazling around thy skirts like a Serpent of precious stones &
gold
I know it is my Self. O my Divine Creator & Redeemer

Jesus replied Fear not Albion unless I die thou canst not live
But if I die I shall arise again & thou with me
This is Friendship & Brotherhood without it Man Is Not"

Plate 76

BLAKE, JUNG & ART

The self-image of Blake was that of an artist, his life was organized around creating art. But he came to see art as more than the objects created by the artist.

In her web page article, On William Blake, Psychologist Fleur Nelson writes:

"In The Spirit in Man, Art, and Literature (1966), Jung describes the creative process as the unconscious activation of an archetypal image and the shaping of this image into a new symbol. He believed that these enacted new symbols have the potential to increase individual and collective consciousness and transform society by integrating them into the language of the current society."

Quoting Carl Jung she says:
"Art is a kind of innate drive that seizes a human being and makes him its instrument. The artist is not a person endowed with free will who seeks his own ends, but one who allows art to realize its purposes through him. As a human being he may have moods and a will and personal aims, but as an artist he is “man” in a higher sense – he is “collective man,” a vehicle and molder of the unconscious psychic life of mankind
(par. 157, p. 101)."

In John Middleton Murry's book William Blake, on page 198-199, we read:
" Art, for Blake, is the Imaginative Life in its totality, nothing less." and,
"Art , in fact, is a new order of life: the order of life which (Blake believed) Jesus meant by Eternal Life. It is to live in accord with the Divine Vision, as a member of the One Man, through continual Self- annihilation... When every activity of life attains to the condition of the pure and selfless artistic activity, then we are totally regenerated, true members of the Eternal body of Man which is the Imagination." [and Christ]

"Vala produced the Bodies, Jerusalem gave the Souls"

William Blake writes in LAOCOON (E273):
" The whole Business of Man is the Arts & things Common
Christianity is Art & not Money.
Jesus and his Apostles & Disciples were all Artists."

BLAKE, JUNG & ART

The self-image of Blake was that of an artist, his life was organized around creating art. But he came to see art as more than the objects created by the artist.

In her web page article, On William Blake, Psychologist Fleur Nelson writes:

"In The Spirit in Man, Art, and Literature (1966), Jung describes the creative process as the unconscious activation of an archetypal image and the shaping of this image into a new symbol. He believed that these enacted new symbols have the potential to increase individual and collective consciousness and transform society by integrating them into the language of the current society."

Quoting Carl Jung she says:
"Art is a kind of innate drive that seizes a human being and makes him its instrument. The artist is not a person endowed with free will who seeks his own ends, but one who allows art to realize its purposes through him. As a human being he may have moods and a will and personal aims, but as an artist he is “man” in a higher sense – he is “collective man,” a vehicle and molder of the unconscious psychic life of mankind
(par. 157, p. 101)."

In John Middleton Murry's book William Blake, on page 198-199, we read:
" Art, for Blake, is the Imaginative Life in its totality, nothing less." and,
"Art , in fact, is a new order of life: the order of life which (Blake believed) Jesus meant by Eternal Life. It is to live in accord with the Divine Vision, as a member of the One Man, through continual Self- annihilation... When every activity of life attains to the condition of the pure and selfless artistic activity, then we are totally regenerated, true members of the Eternal body of Man which is the Imagination." [and Christ]

"Vala produced the Bodies, Jerusalem gave the Souls"

William Blake writes in LAOCOON (E273):
" The whole Business of Man is the Arts & things Common
Christianity is Art & not Money.
Jesus and his Apostles & Disciples were all Artists."

Clipped

It's doubtful that Blake had much experience as a father, but he had serious misgivings about "the Heavenly Father:

See the picture.

Aged Ignorance! what might that be:

Jehovah, who came with a thump on the head!

Father, who whips (stunts) the growing sprout, for
whatever reason, basically for not obeying a convention,

School! which systematically molds (or tries to mold) the pupil into obedience.

Blake (so far as we know) was never a biological father; perhaps he understood that no (or at least few) adequately raise a son without (at least some) clipping.

The clipped son becomes a father; he may swear he'll
never do to his sons what his father did to him; but he
does.

And so it goes: inadequate fathers, inadequate schools, inadequate conventions, inadequate lives for the multitude--raised without creativity.

The dutiful multitude are the Redeemed; the rulers:
schoolmasters, judges, senators, are the Elect. A few
who escaped the clipping (or at least were clipped less) may hear the call to prophesy. They are the Reprobate:

From Milton: plate 7:
"The Elect from before the foundation of the World:
The second, The Redeem'd. The Third. The Reprobate & Form'd
To destruction from the mothers womb: follow with me my plow.
Of the first class was Satan: with incomparable mildness;
His primitive tyrannical attempts on Los: with most endearing love
He soft intreated Los to give to him......"

Aged Ignorance is really a very searching critique of society. We all could do better. Urizen was terrified of futurity. Thank God for the Saviour who brought to us forgiveness.

Read again the Intro to the chapter in Jerusalem To the Christians: Plate 77 (E231)

"We are told to abstain from fleshly desires that we may lose no
time from the Work of the Lord.  Every moment lost, is a moment
that cannot be redeemed every pleasure that intermingles with
the duty of our station is a folly unredeemable & is planted
like the seed of a wild flower among our wheat. All the
tortures of repentance. are tortures of self-reproach on account
of our leaving the Divine Harvest to the Enemy, the struggles of
intanglement with incoherent roots.  I know of no other
Christianity and of no other Gospel than the liberty both of
body & mind to exercise the Divine Arts of Imagination.
Imagination the real & eternal World of which this Vegetable
Universe is but a faint shadow & in which we shall live in our
Eternal or Imaginative Bodies, when these Vegetable Mortal
Bodies are no more."

Clipped

It's doubtful that Blake had much experience as a father, but he had serious misgivings about "the Heavenly Father:

See the picture.

Aged Ignorance! what might that be:

Jehovah, who came with a thump on the head!

Father, who whips (stunts) the growing sprout, for
whatever reason, basically for not obeying a convention,

School! which systematically molds (or tries to mold) the pupil into obedience.

Blake (so far as we know) was never a biological father; perhaps he understood that no (or at least few) adequately raise a son without (at least some) clipping.

The clipped son becomes a father; he may swear he'll
never do to his sons what his father did to him; but he
does.

And so it goes: inadequate fathers, inadequate schools, inadequate conventions, inadequate lives for the multitude--raised without creativity.

The dutiful multitude are the Redeemed; the rulers:
schoolmasters, judges, senators, are the Elect. A few
who escaped the clipping (or at least were clipped less) may hear the call to prophesy. They are the Reprobate:

From Milton: plate 7:
"The Elect from before the foundation of the World:
The second, The Redeem'd. The Third. The Reprobate & Form'd
To destruction from the mothers womb: follow with me my plow.
Of the first class was Satan: with incomparable mildness;
His primitive tyrannical attempts on Los: with most endearing love
He soft intreated Los to give to him......"

Aged Ignorance is really a very searching critique of society. We all could do better. Urizen was terrified of futurity. Thank God for the Saviour who brought to us forgiveness.

Read again the Intro to the chapter in Jerusalem To the Christians: Plate 77 (E231)

"We are told to abstain from fleshly desires that we may lose no
time from the Work of the Lord.  Every moment lost, is a moment
that cannot be redeemed every pleasure that intermingles with
the duty of our station is a folly unredeemable & is planted
like the seed of a wild flower among our wheat. All the
tortures of repentance. are tortures of self-reproach on account
of our leaving the Divine Harvest to the Enemy, the struggles of
intanglement with incoherent roots.  I know of no other
Christianity and of no other Gospel than the liberty both of
body & mind to exercise the Divine Arts of Imagination.
Imagination the real & eternal World of which this Vegetable
Universe is but a faint shadow & in which we shall live in our
Eternal or Imaginative Bodies, when these Vegetable Mortal
Bodies are no more."

CONSCIOUSNESS

The body of Blake's work can be thought of as his spiritual autobiography. He is speaking of nothing else than the spiritual path he traveled as he proceeded from Innocence to Experience and back to Innocence (with consciousness.) The poetry is the garment, his spiritual evolution is the body it clothes.

John Middleton Murry, William Blake, Page 378, Note for Page 204 says this:

"... in Night VII [Four Zoas] the change in Blake's attitude is fully conscious to himself: at the same moment he knows what he has been trying to do, and he knows that it has been done. Blake himself was perfectly clear about the process involved. In Milton (p. 19) he makes the distinction between the 'nether regions of the Imagination', where these critical changes come to pass in the unconsciousness, and the pure Imagination, where there is conscious knowledge of the change."

"For man cannot know
What passes in his members till periods of Space & Time
Reveal the secrets of Eternity." Milton, Plate 21, (E114)

Murry is attempting to explain to us what is happening in Blake's psyche as well as what is happening in the poetry that Blake wrote. Murry is following the struggle within Blake that he embodied in Urizen, Luvah, Los and all the others. The writing of the poetry was part and parcel of Blake's coming to terms with his own rational, emotional, and creative selves.

As Blake resolved the internal tensions through exploring their dynamics, Murry saw a resolution first appearing in Blake's unconscious, and then the writing of it in his myth was part of the process of making it conscious. The myth developed as Blake transcended the limitations of his earlier understanding.

Murry states on page 205:
"We must remember that the change has come to pass in Orc, as it has come to pass in Urizen, as yet only in Blake's creative imagination. The poet's work is done, but it remains to be expressed. Urizen and Luvah-Orc, that is to say, are unconscious of the destiny which awaits them."

And might Blake's readers also be unconscious of their destiny when the poet's work is expressed in them.

Embarking on the Journey

CONSCIOUSNESS

The body of Blake's work can be thought of as his spiritual autobiography. He is speaking of nothing else than the spiritual path he traveled as he proceeded from Innocence to Experience and back to Innocence (with consciousness.) The poetry is the garment, his spiritual evolution is the body it clothes.

John Middleton Murry, William Blake, Page 378, Note for Page 204 says this:

"... in Night VII [Four Zoas] the change in Blake's attitude is fully conscious to himself: at the same moment he knows what he has been trying to do, and he knows that it has been done. Blake himself was perfectly clear about the process involved. In Milton (p. 19) he makes the distinction between the 'nether regions of the Imagination', where these critical changes come to pass in the unconsciousness, and the pure Imagination, where there is conscious knowledge of the change."

"For man cannot know
What passes in his members till periods of Space & Time
Reveal the secrets of Eternity." Milton, Plate 21, (E114)

Murry is attempting to explain to us what is happening in Blake's psyche as well as what is happening in the poetry that Blake wrote. Murry is following the struggle within Blake that he embodied in Urizen, Luvah, Los and all the others. The writing of the poetry was part and parcel of Blake's coming to terms with his own rational, emotional, and creative selves.

As Blake resolved the internal tensions through exploring their dynamics, Murry saw a resolution first appearing in Blake's unconscious, and then the writing of it in his myth was part of the process of making it conscious. The myth developed as Blake transcended the limitations of his earlier understanding.

Murry states on page 205:
"We must remember that the change has come to pass in Orc, as it has come to pass in Urizen, as yet only in Blake's creative imagination. The poet's work is done, but it remains to be expressed. Urizen and Luvah-Orc, that is to say, are unconscious of the destiny which awaits them."

And might Blake's readers also be unconscious of their destiny when the poet's work is expressed in them.

Embarking on the Journey

OPEN MIND

This passage from The King and the Corpse, written by the renowned mythologist, Heinrich Zimmer who was Joseph Campbell's mentor, describes some of the same dilemmas faced by the readers of Blake. In spite of our desire to understand Blake, it is more important to assimilate. His ideas can take root and permeate our thought if we open our minds to him.

"Hence the scientist, the scientific psychologist, feels himself on
very dangerous, very uncertain and ambiguous ground when he
ventures into the field of folklore interpretation. The discoverable
contents of the widely distributed images keep changing before
his eyes in unceasing permutations, as the cultural settings
change throughout the world and in the course of history. The
meanings have to be constantly reread, understood afresh. And
it is anything but an orderly work - this affair of interpreting the
always unpredictable and astonishing metaphors. ...
"The moment we abandon this dilettante attitude toward the
images of folklore and myth and begin to feel certain about
their proper interpretation (as professional comprehenders,
handling the tool of an infallible method), we deprive ourselves
of the quickening contact, the demonic and inspiring assault
that is the effect of their intrinsic virtue. We forfeit our proper
humility and open-mindedness before the unknown, and
refuse to be instructed - refuse to be shown what has never
yet quite been told either to us or to anybody else."

Heinrich Zimmer, The King and the Corpse

On Homers Poetry (E268)

"Aristotle says Characters
are either Good or Bad: now Goodness or Badness has nothing
to do
with Character. an Apple tree a Pear tree a Horse a Lion, are
Characters but a Good Apple tree or a Bad, is an Apple tree
still: a Horse is not more a Lion for being a Bad Horse. that is
its Character; its Goodness or Badness is another consideration.
  It is the same with the Moral of a whole Poem as with the Moral
Goodness
of its parts Unity & Morality, are secondary considerations &
belong to Philosophy & not to Poetry,"

To Poetry 

OPEN MIND

This passage from The King and the Corpse, written by the renowned mythologist, Heinrich Zimmer who was Joseph Campbell's mentor, describes some of the same dilemmas faced by the readers of Blake. In spite of our desire to understand Blake, it is more important to assimilate. His ideas can take root and permeate our thought if we open our minds to him.

"Hence the scientist, the scientific psychologist, feels himself on
very dangerous, very uncertain and ambiguous ground when he
ventures into the field of folklore interpretation. The discoverable
contents of the widely distributed images keep changing before
his eyes in unceasing permutations, as the cultural settings
change throughout the world and in the course of history. The
meanings have to be constantly reread, understood afresh. And
it is anything but an orderly work - this affair of interpreting the
always unpredictable and astonishing metaphors. ...
"The moment we abandon this dilettante attitude toward the
images of folklore and myth and begin to feel certain about
their proper interpretation (as professional comprehenders,
handling the tool of an infallible method), we deprive ourselves
of the quickening contact, the demonic and inspiring assault
that is the effect of their intrinsic virtue. We forfeit our proper
humility and open-mindedness before the unknown, and
refuse to be instructed - refuse to be shown what has never
yet quite been told either to us or to anybody else."

Heinrich Zimmer, The King and the Corpse

On Homers Poetry (E268)

"Aristotle says Characters
are either Good or Bad: now Goodness or Badness has nothing
to do
with Character. an Apple tree a Pear tree a Horse a Lion, are
Characters but a Good Apple tree or a Bad, is an Apple tree
still: a Horse is not more a Lion for being a Bad Horse. that is
its Character; its Goodness or Badness is another consideration.
  It is the same with the Moral of a whole Poem as with the Moral
Goodness
of its parts Unity & Morality, are secondary considerations &
belong to Philosophy & not to Poetry,"

To Poetry 

ANNIHILATION

When Blake talks about annihilation he is talking about annihilation of the Selfhood. It is an internal activity. It is not accomplished by force or violence but by forgiveness and receiving the Selfhood as a brother. As Blake portrays it, annihilation is not a single event but a way of life. Since the Selfhood continually asserts itself, the process of forgiveness must continually be active.

Blake sees the processes which takes place in the individual as also taking place in the One Man, Albion, who is the body of which we all are part. As the Book of Milton reaches its climax, Milton annihilates his Selfhood as seen in Plate 45. The struggle has been completed, but not in victory of one over the other. The Selfhood has lost its power but is embraced tenderly.

Milton, Plate 39 [44] (E141)

"He [Albion] strove to rise to walk into the Deep. but strength failing
Forbad & down with dreadful groans he sunk upon his Couch
In moony Beulah. Los his strong Guard walks round beneath the Moon

Urizen faints in terror striving among the Brooks of Arnon
With Miltons Spirit: as the Plowman or Artificer or Shepherd
While in the labours of his Calling sends his Thought abroad
To labour in the ocean or in the starry heaven. So Milton
Labourd in Chasms of the Mundane Shell, tho here before
My Cottage midst the Starry Seven, where the Virgin Ololon
Stood trembling in the Porch: loud Satan thunderd on the stormy Sea
Circling Albions Cliffs in which the Four-fold World resides
Tho seen in fallacy outside: a fallacy of Satans Churches

PLATE 40 [46]
Before Ololon Milton stood & percievd the Eternal Form
Of that mild Vision; wondrous were their acts by me unknown
Except remotely; and I heard Ololon say to Milton

I see thee strive upon the Brooks of Arnon. there a dread
And awful Man I see, oercoverd with the mantle of years.
I behold Los & Urizen. I behold Orc & Tharmas;
The Four Zoa's of Albion & thy Spirit with them striving
In Self annihilation giving thy life to thy enemies"

Milton, Plate 45, Blake's Image

Blake left it indefinite exactly who is being portrayed in this picture. Since this whole book is about Milton, the standing man with his feet near the water of the brook is said to be Milton; but it could be Los or Jesus or Blake himself, whose tale is told through Milton. The leaning figure could be identified as Ololon, Milton's emanation; or Urizen; or Satan; or the text suggests Albion as the Fourfold Man. The process portrayed is annihilation, forgiveness, being joined to the Selfhood through recognition or self awareness. Perhaps it is best thought of as breaking out of the limiting walls of the self into the unlimited existence in Eternity through imagination. The forgiveness is mutual, the annihilation is mutual, the release is mutual, the regeneration too is mutual.

Milton, Plate 38[43] (E138)

"In the Eastern porch of Satans Universe Milton stood & said

Satan! my Spectre! I know my power thee to annihilate
And be a greater in thy place, & be thy Tabernacle
A covering for thee to do thy will, till one greater comes
And smites me as I smote thee & becomes my covering.
Such are the Laws of thy false Heavns! but Laws of Eternity
Are not such: know thou: I come to Self Annihilation
Such are the Laws of Eternity that each shall mutually
Annihilate himself for others good, as I for thee"

ANNIHILATION

When Blake talks about annihilation he is talking about annihilation of the Selfhood. It is an internal activity. It is not accomplished by force or violence but by forgiveness and receiving the Selfhood as a brother. As Blake portrays it, annihilation is not a single event but a way of life. Since the Selfhood continually asserts itself, the process of forgiveness must continually be active.

Blake sees the processes which takes place in the individual as also taking place in the One Man, Albion, who is the body of which we all are part. As the Book of Milton reaches its climax, Milton annihilates his Selfhood as seen in Plate 45. The struggle has been completed, but not in victory of one over the other. The Selfhood has lost its power but is embraced tenderly.

Milton, Plate 39 [44] (E141)

"He [Albion] strove to rise to walk into the Deep. but strength failing
Forbad & down with dreadful groans he sunk upon his Couch
In moony Beulah. Los his strong Guard walks round beneath the Moon

Urizen faints in terror striving among the Brooks of Arnon
With Miltons Spirit: as the Plowman or Artificer or Shepherd
While in the labours of his Calling sends his Thought abroad
To labour in the ocean or in the starry heaven. So Milton
Labourd in Chasms of the Mundane Shell, tho here before
My Cottage midst the Starry Seven, where the Virgin Ololon
Stood trembling in the Porch: loud Satan thunderd on the stormy Sea
Circling Albions Cliffs in which the Four-fold World resides
Tho seen in fallacy outside: a fallacy of Satans Churches

PLATE 40 [46]
Before Ololon Milton stood & percievd the Eternal Form
Of that mild Vision; wondrous were their acts by me unknown
Except remotely; and I heard Ololon say to Milton

I see thee strive upon the Brooks of Arnon. there a dread
And awful Man I see, oercoverd with the mantle of years.
I behold Los & Urizen. I behold Orc & Tharmas;
The Four Zoa's of Albion & thy Spirit with them striving
In Self annihilation giving thy life to thy enemies"

Milton, Plate 45, Blake's Image

Blake left it indefinite exactly who is being portrayed in this picture. Since this whole book is about Milton, the standing man with his feet near the water of the brook is said to be Milton; but it could be Los or Jesus or Blake himself, whose tale is told through Milton. The leaning figure could be identified as Ololon, Milton's emanation; or Urizen; or Satan; or the text suggests Albion as the Fourfold Man. The process portrayed is annihilation, forgiveness, being joined to the Selfhood through recognition or self awareness. Perhaps it is best thought of as breaking out of the limiting walls of the self into the unlimited existence in Eternity through imagination. The forgiveness is mutual, the annihilation is mutual, the release is mutual, the regeneration too is mutual.

Milton, Plate 38[43] (E138)

"In the Eastern porch of Satans Universe Milton stood & said

Satan! my Spectre! I know my power thee to annihilate
And be a greater in thy place, & be thy Tabernacle
A covering for thee to do thy will, till one greater comes
And smites me as I smote thee & becomes my covering.
Such are the Laws of thy false Heavns! but Laws of Eternity
Are not such: know thou: I come to Self Annihilation
Such are the Laws of Eternity that each shall mutually
Annihilate himself for others good, as I for thee"

Heaven's Gate

Among other things this abiding image provides a
link between Blake and Dylan.

Once again:
I give you the end of a golden string
Only wind it into a ball:
It will lead you in at Heaven's gate
Built in Jerusalem's wall.
Jeusalem (E 231)

What about the gate? Can you go in? go out?
The Arlington Tempera offers visual instruction
in the matter. From the beginning of time
there have been two passages: to and from
Heaven. The northern passage leads down into
the Sea of Time and Space; the southern passage
leads back up to Eternity. This is the crux of
Blake's myth, and of the Judeo-Chistian one as
well.

If you apply 'gate' to the concordance, you
will find 262 of them. Quite a few gates of
Hell! Two noteworthy gates are (1) at the little
poem, To Morning (E410):

"O holy virgin! clad in purest white,
Unlock heav's' golden gates, and issue forth;
Awake the dawn that sleeps in heaven; let light..."

And then Thel notably traversed the gate in
both directions. From the Vales of Thar (a
region in Heaven) Thel considered the subject
of mortal life, and decided to give it a whirl:
" The eternal gates' terrific porter lifted the
northern bar. Thel enter'd in & saw the
secrets of the land unknown."

But seeing the horrors of 'this vale of tears'
Thel screamed and "Fled back unhinder'd till
she came into the vales of Har."

From the Arlington Tempera you may notice a
maiden holding her bucket and making her way
upward against the stream. Like Thel she had
seen enough and refused mortality.

-----------------------------

"O Christ who holds the open gate,
O Christ who drives the furrow straight,
O Christ, the plough, 0 Christ, the laughter
Of holy white birds flying after,
Lo, all my heart’s field red and torn,
And Thou wilt bring the young green corn,
The young green corn divinely springing,
The young green corn forever singing;
And when the field is fresh and fair
Thy blessed feet shall glitter there,
And we will walk the weeded field,
And tell the golden harvest’s yield,
The corn that makes the holy bread
By which the soul of man is fed,
The holy bread, the food unpriced,
Thy everlasting mercy, Christ."

Hymn by John Masefield. How Blakean can you get!

Heaven's Gate

Among other things this abiding image provides a
link between Blake and Dylan.

Once again:
I give you the end of a golden string
Only wind it into a ball:
It will lead you in at Heaven's gate
Built in Jerusalem's wall.
Jeusalem (E 231)

What about the gate? Can you go in? go out?
The Arlington Tempera offers visual instruction
in the matter. From the beginning of time
there have been two passages: to and from
Heaven. The northern passage leads down into
the Sea of Time and Space; the southern passage
leads back up to Eternity. This is the crux of
Blake's myth, and of the Judeo-Chistian one as
well.

If you apply 'gate' to the concordance, you
will find 262 of them. Quite a few gates of
Hell! Two noteworthy gates are (1) at the little
poem, To Morning (E410):

"O holy virgin! clad in purest white,
Unlock heav's' golden gates, and issue forth;
Awake the dawn that sleeps in heaven; let light..."

And then Thel notably traversed the gate in
both directions. From the Vales of Thar (a
region in Heaven) Thel considered the subject
of mortal life, and decided to give it a whirl:
" The eternal gates' terrific porter lifted the
northern bar. Thel enter'd in & saw the
secrets of the land unknown."

But seeing the horrors of 'this vale of tears'
Thel screamed and "Fled back unhinder'd till
she came into the vales of Har."

From the Arlington Tempera you may notice a
maiden holding her bucket and making her way
upward against the stream. Like Thel she had
seen enough and refused mortality.

-----------------------------

"O Christ who holds the open gate,
O Christ who drives the furrow straight,
O Christ, the plough, 0 Christ, the laughter
Of holy white birds flying after,
Lo, all my heart’s field red and torn,
And Thou wilt bring the young green corn,
The young green corn divinely springing,
The young green corn forever singing;
And when the field is fresh and fair
Thy blessed feet shall glitter there,
And we will walk the weeded field,
And tell the golden harvest’s yield,
The corn that makes the holy bread
By which the soul of man is fed,
The holy bread, the food unpriced,
Thy everlasting mercy, Christ."

Hymn by John Masefield. How Blakean can you get!

TYGER & THE FALL

Blake's best known short poem is from Songs of Innocence and Experience (E24): The Tyger

"Tyger Tyger, burning bright,
In the forests of the night;
What immortal hand or eye,
Could frame thy fearful symmetry?

In what distant deeps or skies.
Burnt the fire of thine eyes?
On what wings dare he aspire?
What the hand, dare sieze the fire?

And what shoulder, & what art,
Could twist the sinews of thy heart?
And when thy heart began to beat,
What dread hand? & what dread feet?

What the hammer? what the chain,
In what furnace was thy brain?
What the anvil? what dread grasp,
Dare its deadly terrors clasp!

When the stars threw down their spears
And water'd heaven with their tears:
Did he smile his work to see?
Did he who made the Lamb make thee?

Tyger Tyger burning bright,
In the forests of the night:
What immortal hand or eye,
Dare frame thy fearful symmetry?"

A second occurrence of the line from Tyger, ' the stars threw down their spears,' appears in the Four Zoas, Night Five, Plate 64 (E344). Urizen is speaking.

"O Fool could I forget the light that filled my bright spheres
Was a reflection of his face who calld me from the deep

I well remember for I heard the mild & holy voice
Saying O light spring up & shine & I sprang up from the deep
He gave to me a silver scepter & crownd me with a golden crown
& said Go forth & guide my Son who wanders on the ocean

I went not forth. I hid myself in black clouds of my wrath
I calld the stars around my feet in the night of councils dark
The stars threw down their spears & fled naked away
We fell. I siezd thee dark Urthona In my left hand falling

I siezd thee beauteous Luvah"

Judging from the amount of interest there is in Blake's Tyger, it hooks into an archetypal reality which is easily activated. There is much agreement that Tyger is saying something important, but little agreement on what it is saying. Here is another stab.

One mystifying line in the poem, "when the stars threw down their spears," appears also in the Four Zoas at a critical moment when Urizen/Satan refuses obedience to the Almighty. At that point a chain reaction begins - with the stars. So the line in Tyger reminds us of the cataclysmic event when Urizen fell and took with him Urthona and Luvah.

Three Zoas Falling

It is easy for me to see Tyger as autobiographical. The conflict within Blake of his reason and imagination, is expressed in the dynamic battle between Urizen and Los thoughout Blake's myth. The tyger himself can represent the battlefield Blake sees within. Forces of beauty, restraint, explosive activity and expanded consciousness compete for dominance. Blake's struggle is to achieve that balance which will allow his imagination a free reign of expression, without becoming an uncontrolled destructive force.

Look at the words in Tyger that make one think
of Los: fire, hammer, anvil, furnace, chain;
of Urizen: bright, aspire, seize, stars;
of Luvah: heart, began to beat;
of Jesus: tears, smile, work, Lamb.

The multiple parts within the human mind make possible an internal state of competition. But the use of the word 'symmetry' signifies to me the balanced pattern in which Blake saw the Four Zoas as aspects of the psyche. The symmetry becomes fearful when the delicate alignment is disturbed. We have seen how every aspect of the Divine Humanity is affected by any refusal of a Zoa to accept his appointed role. (See blog post Fallen Zoas) All are 'members of one another'. (Paul - Ephesians 4:25)

The Tyger's fascination may come from the unresolved tension which it portrays - a state we each frequently experience.

TYGER & THE FALL

Blake's best known short poem is from Songs of Innocence and Experience (E24): The Tyger

"Tyger Tyger, burning bright,
In the forests of the night;
What immortal hand or eye,
Could frame thy fearful symmetry?

In what distant deeps or skies.
Burnt the fire of thine eyes?
On what wings dare he aspire?
What the hand, dare sieze the fire?

And what shoulder, & what art,
Could twist the sinews of thy heart?
And when thy heart began to beat,
What dread hand? & what dread feet?

What the hammer? what the chain,
In what furnace was thy brain?
What the anvil? what dread grasp,
Dare its deadly terrors clasp!

When the stars threw down their spears
And water'd heaven with their tears:
Did he smile his work to see?
Did he who made the Lamb make thee?

Tyger Tyger burning bright,
In the forests of the night:
What immortal hand or eye,
Dare frame thy fearful symmetry?"

A second occurrence of the line from Tyger, ' the stars threw down their spears,' appears in the Four Zoas, Night Five, Plate 64 (E344). Urizen is speaking.

"O Fool could I forget the light that filled my bright spheres
Was a reflection of his face who calld me from the deep

I well remember for I heard the mild & holy voice
Saying O light spring up & shine & I sprang up from the deep
He gave to me a silver scepter & crownd me with a golden crown
& said Go forth & guide my Son who wanders on the ocean

I went not forth. I hid myself in black clouds of my wrath
I calld the stars around my feet in the night of councils dark
The stars threw down their spears & fled naked away
We fell. I siezd thee dark Urthona In my left hand falling

I siezd thee beauteous Luvah"

Judging from the amount of interest there is in Blake's Tyger, it hooks into an archetypal reality which is easily activated. There is much agreement that Tyger is saying something important, but little agreement on what it is saying. Here is another stab.

One mystifying line in the poem, "when the stars threw down their spears," appears also in the Four Zoas at a critical moment when Urizen/Satan refuses obedience to the Almighty. At that point a chain reaction begins - with the stars. So the line in Tyger reminds us of the cataclysmic event when Urizen fell and took with him Urthona and Luvah.

Three Zoas Falling

It is easy for me to see Tyger as autobiographical. The conflict within Blake of his reason and imagination, is expressed in the dynamic battle between Urizen and Los thoughout Blake's myth. The tyger himself can represent the battlefield Blake sees within. Forces of beauty, restraint, explosive activity and expanded consciousness compete for dominance. Blake's struggle is to achieve that balance which will allow his imagination a free reign of expression, without becoming an uncontrolled destructive force.

Look at the words in Tyger that make one think
of Los: fire, hammer, anvil, furnace, chain;
of Urizen: bright, aspire, seize, stars;
of Luvah: heart, began to beat;
of Jesus: tears, smile, work, Lamb.

The multiple parts within the human mind make possible an internal state of competition. But the use of the word 'symmetry' signifies to me the balanced pattern in which Blake saw the Four Zoas as aspects of the psyche. The symmetry becomes fearful when the delicate alignment is disturbed. We have seen how every aspect of the Divine Humanity is affected by any refusal of a Zoa to accept his appointed role. (See blog post Fallen Zoas) All are 'members of one another'. (Paul - Ephesians 4:25)

The Tyger's fascination may come from the unresolved tension which it portrays - a state we each frequently experience.

Taking a Step

Blake is not easy to learn without help.  He uses hundreds of images, figures, metaphors that may initially seem to have little meaning; you need an interpreter to help you build up some understanding.

I wrote an interpretation of Blake's religious views about 25 years ago; it's on line; There's a large link named PRIMER near the beginning.  That leads you to a treatment of Blake as a whole.

Have fun.

 

The Golden String

Here are the famous lines again:
"I give you the end of a golden string
Only wind it into a ball.
It will let you in at Heaven's gate
Built in Jerusalem's wall."
(Beginning Chapter 4 of Jerusalem (Erdman 231)

You may find many interpretations of this provocative poem. Roger Eason on page 313 ff of Blake's Sublime Allegory provided the one that inspired this post.

Blake gave us the end of the string; Ariadne got a fleece that enabled her friend to negotiate the labyrinth. Blake's string was already laid out (sort of). With it we are able to find our way out (of the maze of life) and in (to the Eternal). In the vernacular out of the insidious consumer culture materialism into a life guided by Spirit, through Heaven's gate.

Blake offers us escape -- and salvation. Escape from single vision, from Ulro, from confining our life to the same old thing. The salvation is freedom-- to be creative and know we're alive.

The Minotaur is your Selfhood. To get free of it is life.

Easson pointed out Plate 37 or 43 of Jerusalem where at the bottom of the text we see poor old defeated Urizen with his head down and his book open with words you need a mirror to read, but they say:

"Each man is in his Spectre's power
Until the arrival of that hour
When his humanity awake,
And cast his Spectre into the Lake."

The Spectre is the Selfhood, and with his golden string Blake gave us the means to annihilate it.

The Golden String

Here are the famous lines again:
"I give you the end of a golden string
Only wind it into a ball.
It will let you in at Heaven's gate
Built in Jerusalem's wall."
(Beginning Chapter 4 of Jerusalem (Erdman 231)

You may find many interpretations of this provocative poem. Roger Eason on page 313 ff of Blake's Sublime Allegory provided the one that inspired this post.

Blake gave us the end of the string; Ariadne got a fleece that enabled her friend to negotiate the labyrinth. Blake's string was already laid out (sort of). With it we are able to find our way out (of the maze of life) and in (to the Eternal). In the vernacular out of the insidious consumer culture materialism into a life guided by Spirit, through Heaven's gate.

Blake offers us escape -- and salvation. Escape from single vision, from Ulro, from confining our life to the same old thing. The salvation is freedom-- to be creative and know we're alive.

The Minotaur is your Selfhood. To get free of it is life.

Easson pointed out Plate 37 or 43 of Jerusalem where at the bottom of the text we see poor old defeated Urizen with his head down and his book open with words you need a mirror to read, but they say:

"Each man is in his Spectre's power
Until the arrival of that hour
When his humanity awake,
And cast his Spectre into the Lake."

The Spectre is the Selfhood, and with his golden string Blake gave us the means to annihilate it.

DIVINE FAMILY

Blake tells us about the Divine Family and some of its members in Milton, Plate 21 (E116).

"But all the Family Divine collected as Four Suns
In the Four Points of heaven East, West & North & South
Enlarging and enlarging till their Disks approachd each other;
And when they touch'd closed together Southward in One Sun
Over Ololon: and as One Man, who weeps over his brother,
In a dark tomb, so all the Family Divine. wept over Ololon.

Saying, Milton goes to Eternal Death! so saying, they groan'd in spirit
And were troubled! and again the Divine Family groaned in spirit!

And Ololon said, Let us descend also, and let us give
Ourselves to death in Ulro among the Transgressors.
Is Virtue a Punisher? O no! how is this wondrous thing?
This World beneath, unseen before: this refuge from the wars
Of Great Eternity! unnatural refuge! unknown by us till now!
Or are these the pangs of repentance? let us enter into them

Then the Divine Family said. Six Thousand Years are now
Accomplish'd in this World of Sorrow; Miltons Angel knew
The Universal Dictate; and you also feel this Dictate.
And now you know this World of Sorrow, and feel Pity. Obey
The Dictate! Watch over this World, and with your brooding wings,
Renew it to Eternal Life: Lo! I am with you alway
But you cannot renew Milton he goes to Eternal Death

So spake the Family Divine as One Man even Jesus
Uniting in One with Ololon & the appearance of One Man
Jesus the Saviour appeard coming in the Clouds of Ololon!

Tho driven away with the Seven Starry Ones into the Ulro
Yet the Divine Vision remains Every-where For-ever. Amen.
And Ololon lamented for Milton with a great lamentation."

John Middleton Murry in his work William Blake, on Page 242 makes this comment:

"It is the central verity of Blake's gospel of Christianity that all men are Jesus, and that they become Jesus by knowing that they are. By the knowledge of the reality of 'the One Man, even Jesus', we pass into the reality and become part of it. No man, nor creature, nor thing can inherit a part of Eternity: we inherit the whole, or none at all."

Gospel of John, 17:21
"Just as you, Father, live in me and I live in you, I am asking that they may live in us, that the world may believe that you did send me. I have given them the honour that you gave me, that they may be one, as we are one - I in them and you in me, that they may grow complete into one, so that the world may realise that you sent me and have loved them as you loved me."

One Man, even Jesus

I am reminded that holograms exhibit that characteristic of containing data to reproduce the whole image in each part. It is exciting to me that a fairly recent scientific, technological development demonstrates an esoteric truth that the whole is contained in each individual part. The indivisibility of the whole into unrelated parts was a truth that Blake well knew. He realized that each is contained in the One, and that the One is contained in each. The All Encompassing cannot be divided.

"Since each point in the hologram contains light from the whole of the original scene, the whole scene can, in principle, be reconstructed from an arbitrarily small part of the hologram. To demonstrate this concept, the hologram can be broken into small pieces and the entire object can still be seen from each small piece." Wikipedia

DIVINE FAMILY

Blake tells us about the Divine Family and some of its members in Milton, Plate 21 (E116).

"But all the Family Divine collected as Four Suns
In the Four Points of heaven East, West & North & South
Enlarging and enlarging till their Disks approachd each other;
And when they touch'd closed together Southward in One Sun
Over Ololon: and as One Man, who weeps over his brother,
In a dark tomb, so all the Family Divine. wept over Ololon.

Saying, Milton goes to Eternal Death! so saying, they groan'd in spirit
And were troubled! and again the Divine Family groaned in spirit!

And Ololon said, Let us descend also, and let us give
Ourselves to death in Ulro among the Transgressors.
Is Virtue a Punisher? O no! how is this wondrous thing?
This World beneath, unseen before: this refuge from the wars
Of Great Eternity! unnatural refuge! unknown by us till now!
Or are these the pangs of repentance? let us enter into them

Then the Divine Family said. Six Thousand Years are now
Accomplish'd in this World of Sorrow; Miltons Angel knew
The Universal Dictate; and you also feel this Dictate.
And now you know this World of Sorrow, and feel Pity. Obey
The Dictate! Watch over this World, and with your brooding wings,
Renew it to Eternal Life: Lo! I am with you alway
But you cannot renew Milton he goes to Eternal Death

So spake the Family Divine as One Man even Jesus
Uniting in One with Ololon & the appearance of One Man
Jesus the Saviour appeard coming in the Clouds of Ololon!

Tho driven away with the Seven Starry Ones into the Ulro
Yet the Divine Vision remains Every-where For-ever. Amen.
And Ololon lamented for Milton with a great lamentation."

John Middleton Murry in his work William Blake, on Page 242 makes this comment:

"It is the central verity of Blake's gospel of Christianity that all men are Jesus, and that they become Jesus by knowing that they are. By the knowledge of the reality of 'the One Man, even Jesus', we pass into the reality and become part of it. No man, nor creature, nor thing can inherit a part of Eternity: we inherit the whole, or none at all."

Gospel of John, 17:21
"Just as you, Father, live in me and I live in you, I am asking that they may live in us, that the world may believe that you did send me. I have given them the honour that you gave me, that they may be one, as we are one - I in them and you in me, that they may grow complete into one, so that the world may realise that you sent me and have loved them as you loved me."

One Man, even Jesus

I am reminded that holograms exhibit that characteristic of containing data to reproduce the whole image in each part. It is exciting to me that a fairly recent scientific, technological development demonstrates an esoteric truth that the whole is contained in each individual part. The indivisibility of the whole into unrelated parts was a truth that Blake well knew. He realized that each is contained in the One, and that the One is contained in each. The All Encompassing cannot be divided.

"Since each point in the hologram contains light from the whole of the original scene, the whole scene can, in principle, be reconstructed from an arbitrarily small part of the hologram. To demonstrate this concept, the hologram can be broken into small pieces and the entire object can still be seen from each small piece." Wikipedia

FALLEN ZOAS

Albion in His Fallen State

Before Los initiates the process of restoring Albion to the
Humanity Divine, each of the four Zoas has fallen to the
point that his outlook is totally opposite to his role in eternity.

Jerusalem, Plate 38, (E184)

"They [the Four Zoas] saw their Wheels rising up poisonous against Albion
Urizen, cold & scientific: Luvah, pitying & weeping
Tharmas, indolent & sullen: Urthona, doubting & despairing
Victims to one another & dreadfully plotting against each other
To prevent Albion walking about in the Four Complexions."

Urizen, meant to be the active intellect involving itself in interfacing with information and developing understanding of relationships, has become cold and detached. He has reduced interactions to measurements, and objective descriptions from his frozen mind.

Luvah, meant to be the source of empathy and delight through the expression of emotional attachments, has been reduced to regret and depression. The spontaneous outpouring of approval or disapproval no longer flows from his detached heart.

Tharmas, meant to be energetic and active, involved in giving outer expression to inner dynamics, is passive and lifeless. The energy which should be generated through sensory perception and the impetus to create life is not flowing in his lethargic body.

Urthona, meant to be faith and vision, the connective function which holds together disparate parts, has lost the 'blessed assurance' and fallen into a dark pit of isolation. The connection of the body with the wholeness of purposeful living finds no expression without imagination.

One's greatest gifts can turn into one's worst liabilities if not recognized as gifts and put to work in the service of the giver. The Zoas will recover their gifts as Albion is restored to Eternity through the work of Jesus and Los.

FALLEN ZOAS

Albion in His Fallen State

Before Los initiates the process of restoring Albion to the
Humanity Divine, each of the four Zoas has fallen to the
point that his outlook is totally opposite to his role in eternity.

Jerusalem, Plate 38, (E184)

"They [the Four Zoas] saw their Wheels rising up poisonous against Albion
Urizen, cold & scientific: Luvah, pitying & weeping
Tharmas, indolent & sullen: Urthona, doubting & despairing
Victims to one another & dreadfully plotting against each other
To prevent Albion walking about in the Four Complexions."

Urizen, meant to be the active intellect involving itself in interfacing with information and developing understanding of relationships, has become cold and detached. He has reduced interactions to measurements, and objective descriptions from his frozen mind.

Luvah, meant to be the source of empathy and delight through the expression of emotional attachments, has been reduced to regret and depression. The spontaneous outpouring of approval or disapproval no longer flows from his detached heart.

Tharmas, meant to be energetic and active, involved in giving outer expression to inner dynamics, is passive and lifeless. The energy which should be generated through sensory perception and the impetus to create life is not flowing in his lethargic body.

Urthona, meant to be faith and vision, the connective function which holds together disparate parts, has lost the 'blessed assurance' and fallen into a dark pit of isolation. The connection of the body with the wholeness of purposeful living finds no expression without imagination.

One's greatest gifts can turn into one's worst liabilities if not recognized as gifts and put to work in the service of the giver. The Zoas will recover their gifts as Albion is restored to Eternity through the work of Jesus and Los.