WEB OF LIFE

http://upload.wikimedia.org/wikipedia/commons/6/62/Blake_The_Clod.jpg


The field of Ecology which developed in the twentieth century, has a friend in William Blake of the nineteenth century. Both look at the world as a whole - one organic body with interconnections, and inter-dependences. Patterns are embodied in structures which are fluid and multi-dimensional.



The Web of Life: A New Scientific Understanding of Living Systems, Fritjoe Carpa, Page 295

"According to the Santiago theory, we bring forth the self just as we bring forth objects. Our self or ego, does not have any independent existence. This then is the crux of the human condition. We are autonomous individuals, shaped by our own history of structural changes. We are self-aware, aware of our individual identity - and yet when we look for an independent self within our world of experience we cannot find any such entity.

"Autopoiesis , or 'self-making,' is a network pattern in which the function of each component is to participate in the production or transformation of other components in the network. In this way the network is continually makes itself. It is produced by its components and in turn produces those components."

Jerusalem, Plate 99, (E 257)
"All Human Forms identified even Tree Metal Earth & Stone. all
Human Forms identified, living going forth & returning wearied
Into the Planetary lives of Years Months Days & Hours reposing
And then Awaking into his Bosom in the Life of Immortality.
And I heard the Name of their Emanations they are named Jerusalem

The End of The Song
of Jerusalem"
______________
Four Zoas, Page 133 (E 400)

"And One of the Eternals spoke All was silent at the feast

Man is a Worm wearied with joy he seeks the caves of sleep
Among the Flowers of Beulah in his Selfish cold repose
Forsaking Brotherhood & Universal love in selfish clay
Folding the pure wings of his mind seeking the places dark
Abstracted from the roots of Science then inclosd around
In walls of Gold we cast him like a Seed into the Earth
Till times & spaces have passd over him duly every morn
We visit him covering with a Veil the immortal seed
With windows from the inclement sky we cover him & with walls
And hearths protect the Selfish terror till divided all
In families we see our shadows born. & thence we know
That Man subsists by Brotherhood & Universal Love
We fall on one anothers necks more closely we embrace
| Ephesians iii c 10 v |

Not for ourselves but for the Eternal family we live
Man liveth not by Self alone but in his brothers face
Each shall behold the Eternal Father & love & joy abound

So spoke the Eternal at the Feast they embracd the New born Man
Calling him Brother image of the Eternal Father. they sat down
At the immortal tables sounding loud their instruments of joy
Calling the Morning into Beulah the Eternal Man rejoicd"

VENGEANCE

Jesus taught forgiveness not vengeance. Blake rejected the God of vengeance of the Old Testament for the God of forgiveness of the New Testament.

Matthew 5:43-45 - "You have heard that it used to be said, 'You shall love your neighbour', and 'hate your enemy', but I tell you, Love your enemies, and pray for those who persecute you, so that you may be sons of your Heavenly Father. For he makes the sun rise upon evil men as well as good, and he sends his rain upon honest and dishonest men alike."

Matthew 7:1-5
Judge not, that ye be not judged.
For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you.
And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye?
Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

In Jerusalem, Blake explains his attitude toward taking retribution for offense. He realizes that executing vengeful punishment does greater harm to the person who has been offended than it does to the offender. Doing harm - hindering your brother - does harm within yourself and hinders your spiritual development. The person who harms others, harms himself. Forgiving your brother opens your heart to receiving God's love and mending divisions in the unity of the whole body.

Jerusalem, Plate 25, (E 169)
"But Vengeance is the destroyer of Grace & Repentance in the bosom
Of the Injurer: in which the Divine Lamb is cruelly slain:
Descend O Lamb of God & take away the imputation of Sin
By the Creation of States & the deliverance of Individuals
Evermore Amen"

Jerusalem, Plate 47, (E 193)
"What shall I [Los] do! what could I do, if I could find these Criminals
I could not dare to take vengeance; for all things are so constructed
And builded by the Divine hand, that the sinner shall always escape,
And he who takes vengeance alone is the criminal of Providence;
If I should dare to lay my finger on a grain of sand
In way of vengeance; I punish the already punishd: O whom
Should I pity if I pity not the sinner who is gone astray!
O Albion, if thou takest vengeance; if thou revengest thy wrongs
Thou art for ever lost! What can I do to hinder the Sons
Of Albion from taking vengeance? or how shall I them perswade.
PLATE 48
These were his [Albion's] last words, and the merciful Saviour in his arms
Reciev'd him, in the arms of tender mercy and repos'd
The pale limbs of his Eternal Individuality
Upon the Rock of Ages."

Vala, Hyle, and Skofield

Blake created an image on Plate 51, which illustrates the harm which comes to the individual when he does harm to others. The three in the illustration are Vala, Hyle and Skofield; three whom Blake might consider his worst enemies. Vala is materiality, fallen Nature, the obscuring and distorting principle which hides Eternity and restrictes his imagination. Pictured as dark and frozen she bears no resemblance to the rich and glorious unfallen Nature. Hyle is Blake's representation of Hayley who wanted to prevent Blake from following his Imagination in exercising his artistic and poetic talents; pretending to be a friend he wanted to direct Blake's work to popular media. Hyle is pictured as if he were enclosed in a cube, his 'doors of perception' to this world as well as the other, are closed and locked. Skofield who brought Blake to law by false accusation, is pictured in the chains with which he hoped to manacle Blake. He is burning with the fire of wrath rather then sitting in darkness as is Vala.

But I think Blake presented these three, not as the vengeful but as 'the sinners' who 'always escape' although they have 'gone astray.'

BLAKES'S HERO

"...myth is the secret opening through which the inexhaustible energies of the cosmos pour into human cultural manifestations." Joseph Campbell

It is interesting to observe the parallels visible between the mythological tradition and Blake's created myth. Here we have Joseph Campbell showing how the same concepts of fall and return which we encounter in Blake's poetry pervade the hero story.

From Joseph Campbell's, The Hero with a Thousand Faces, Page 259:

"'For,' as Jesus states it, 'behold, the Kingdom of God is within you.' Indeed, the lapse of superconsciousness into the state of unconsciousness is precisely the meaning of the Biblical image of the Fall. The constriction of consciousness, to which we owe the fact that we see not the source of the universal power but only the phenomenal forms reflected from that power, turns superconsciousness into unconsciousness and, at the same time creates the world. Redemption consists in the return to superconsciousness and therewith the dissolution of the world. This is the great image and theme of the cosmogonic cycle, the mythical image of the world's coming into manifestation and subsequent return into the nonmanifest condition. Equally, the birth, life, and death of the individual may be regarded as a descent into unconsciousness and return. The hero is the one who, while still alive, knows and represents the claim of the superconsciouness which throughout creation is more or less unconscious. The adventure of the hero represents the moment in his life when he achieved illumination - the nuclear moment when, while still alive, he found and opened the road to the light beyond the dark walls of our living death."...
"In any case, they are telling metaphors of the destiny of man, man's hope, man's faith, and man's dark mystery."

These are the processes of the human mind or of life as we experience it: analysis and synthesis (Chemistry), differentiation and integration (Mathematics), destruction and construction (Architecture), death and birth (Biology).

As Blake describes the breaking apart and bringing together and we join in the experience, hopefully we can focus as much on the synthesis as on the analysis.

Here Blake portrays Los as the Hero:
Jerusalem, Plate 38, (E 184)

"Then Los grew furious raging: Why stand we here trembling around
Calling on God for help; and not ourselves in whom God dwells
Stretching a hand to save the falling Man: are we not Four
Beholding Albion upon the Precipice ready to fall into Non-Entity:
Seeing these Heavens & Hells conglobing in the Void."

Albion Rose - Blakes's inscription: 'Albion rose from where he labourd at the Mill with Slaves / Giving himself for the Nations he danc'd the dance of Eternal Death'.

BLAKE & ECOLOGY

The principles of ecology which are most meaningful to me concern the awareness of everything being a part of one system with each part contributing to the functioning of the whole. Equally important is the idea of succession by which the conditions for new developments are always being created, often at the expense of the existence of current entities.

These two principles are apparent to me in the writings of William Blake. He looks at realities as two-fold, three-fold or four-fold, but always as parts of the whole. Albion is the whole of Humanity; Eternity is the wholeness unlimited by time and space; the body of his work reveals the wholeness of his mythopaeic system. He demonstrates the interconnectedness of the portions of the whole by showing how activities in one sphere have consequences in all others. The concepts of forgiveness, recognizing error, cyclical processes, responding to catastrophic events, creating conditions for new processes to become apparent, brotherhood: are all manifestations of an interconnected system.

The apocalyptic thrust of Blake's work speaks to the ecological principal of succession. Blake's state of generation is for the purpose not of sustaining itself but providing the condition in which the Savior may appear. Eternity is to be the final status as well as the initial, but it will be the Eternity of Experience not of Innocence, arrived at only through creation, fall, regeneration and apocalypse .

Milton, Plate 6, (E 100)
"But now the Starry Heavens are fled from the mighty limbs
of Albion

Loud sounds the Hammer of Los, loud turn the Wheels of Enitharmon
Her Looms vibrate with soft affections, weaving the Web of Life
Out from the ashes of the Dead; Los lifts his iron Ladles
With molten ore: he heaves the iron cliffs in his rattling chains
From Hyde Park to the Alms-houses of Mile-end & old Bow
Here the Three Classes of Mortal Men take their fixd destinations
And hence they overspread the Nations of the whole Earth & hence
The Web of Life is woven: & the tender sinews of life created
And the Three Classes of Men regulated by Los's hammer."

Jerusalem, Plate 54
____________________________________________

ALBION'S ANGUISH

This post follows the thread in these three posts related to Plate 62 of Jerusalem:

LAMB OF GOD
ALBION & LOS
SEVEN EYES OF GOD

Perhaps Plate 62 of Jerusalem is an attempted summation of Blake's myth up to that point. Putting all of the Old Testament and New Testament allusions in the text, as well as connecting the picture to text on a plate that falls much earlier in the story, points toward an amalgamation of various threads.

IMAGE: Jerusalem, Plate 62, Albion and Los

In the Illumination on Plate 62, we have an example of how Blake presents the explicit and implicit simultaneously. The explicit is invariably the lessor of his communications. Although the seven spots direct us to the Eyes of God, there is a suggestion of twelve spots. The implied twelve suggests the Zodiac and other instances of twelve entities for which we may seek associations.

The picture itself goes beyond the stated imagery of the text on either Plate 62 or Plate 33. In the introduction to William Blake's Circle of Destiny, Percival presents the overall theme of his book: that when the long cycle comes to an end, it renews (repeats) itself if error is not cast off, or it reaches the Last Judgment which ends all temporal things. Percival sees Blake presenting the whole of the cycle: from the undifferentiated status of Eternity to the Apocalypse where time ends - in all its aspects of politics, science, history, sociology, psychology and religion.

Through the images incorporated in this picture of Albion, Blake may be suggesting a turning point in cosmic events. The ouroboros (seen as a snake around Albion's head), as a representation of cyclical experience reminds us that Albion may break the cycle or repeat it. The peacock feathers surrounding the head remind us that this is a point of transition. The Eyes of God tell us that Albion is under the protection of the Eternals though he has not returned from the world of time. The twelve eyes point to the Zodiac, another image of cyclical movement. (Percival is able to correlate the stages traversed in Blake's myth with passage through the signs of the Zodiac in Chapter VIII of his book.)

Using alchemical symbolism, Percival makes this observation, "The feminine mercury passes from black to white through an intermediate stage in which all the colors assert themselves. The symbol of this stage is the peacock's tail. The appearance of this symbol is a good omen; it means that the fire is doing its work, that death is awakening into life, or, as Paracelsus puts it alchemically, "it showeth the workings of the philosopher's mercury on the vulgar mercury."
Milton O. Percival, William Blake's Circle of Destiny, Page 206.

Just as Blake wanted us to think of the events of the Old and New Testaments as we read the words of the text, in the illumination he is calling to our minds the seven days of creation, the twelve tribes of Israel, and whatever associations with the numbers seven and twelve which we may have from our reading of history, literature and numerology. The feet, cold to the point of blue death, are surrounded by the fires of destruction and redemption. And what about how Albion grasps the stone tenaciously? The face of fear, anguish and confusion suggests an agonizing decision making process like that undergone by Jesus in the Garden.

Blake bombards us with images, as he makes us ask the question, "Which direction will Albion choose?"

Thanks to Jim and Mark for ideas included in this post.

Some Significant Symbols

Much of this is taken from Digby's 'Symbol and Image in William Blake':

ALBION (Glad Day) was Blake's name for Everyman, Adam Kadman, Cosmic Man, the Eternal Great Humanity Divine (See Milton, plates 2 and 30) or in Quakereze 'that of God in Everyone'. Albion asleep is an apt commentary on Blake's age-- and ours.

"Every human life is part of Albion and can realize more or less the Cosmic Man's total nature... Albion suffers and triumphs in each individual, as is described in ...Jerusalem
..The Dance of Eternal Death" Digby p.12.

ETERNAL DEATH: Blake used this phrase 78 times; it's mortal life;I translate it to 'this vale of tears', the Sea of Time and Space from which we may emerge at the end; "whenever any Individual Rejects Error & Embraces Truth a Last Judgment passes upon that Individual.." [[A Vision of the Last Judgment] PAGE 85] (Erdman 562)

From Milton: In Heaven, having heard the Bard's Song,
"Milton said, I go to Eternal Death! The Nations still
Follow after the detestable Gods of Priam; in pomp
Of warlike selfhood, contradicting and blaspheming.
When will the Resurrection come; to deliver the sleeping body.."

JERUSALEM: This image cannot be defined; we can only begin a journey of 1000 miles. The Concordance has 288 occurences and Damon has 7 pages trying to describe it. Blake used it as the title for his largest poem; 'Jerusalem' the (smaller) poem, appears in the Preface to Milton (and in many hymnbooks): "till we have built Jerusalem in Englands green and pleasant land."

Jerusalem is the bride of Christ (the conventional church considers itself to be the bride of Christ, but to Blake the bride of Christ was the human race). Jerusalem was Albion's wife-- until he went to sleep; at that point he turned to Vala.

VALA is fallen Jerusalem. A picture is worth a thousand words, and the relationship betwem Vala and Jerusalem can be best understood in this plate (click on the pic for an enlargement). Jerusalem stands out in light with (supposedly) her three daughter, while Vala, in a dark vale, attempts to entice Jerusalem into her darkness. The two battle through The Four Zoas and Jerusalem (the large poem). In your life you can see the 'good girl' and 'bad girl' fighting for supremacy. A woman may become a thief, and/or she may give birth to a spiritual genius. Such is life.

Blake did not believe in 'good and bad'; he believed in Truth and Error. At the Last Judgment Error is burned up and we live (eternally) in Truth.

Blake a Gnostic?

Blake was not a Gnostic!  But he freely used gnostic ideas 
like he freely used biblical ideas, platonic and neo-platonic 
ideas and many other ideologies.  Here's an extract from a 
google book (click on the image to blow it up):

But there is certainly a relationship. Blake's myth involved
four levels: Eternity, Beulah, Ulro, generation/regeneration.

"In the Gnostic view, Hylics, also called Somatics (from Gk το σώμα, soma the body or of the body), were the lowest order of the three types of human. The other two were the Psychics and the Pneumatics (from Gk το πνεύμα, spirit, breath). So humanity comprised matter-bound beings, matter-dwelling spirits and the matter-free or immaterial, souls." in the Free Dictionary.

"When the Morning Stars Sang Together" Illustrations to the Book of Job (Butts Set) Click on picture for details.

The somatic (or hylic) level corresponds roughly to Paul's
appellation or his 'slackers': "their god is their stomach"
(Philippians 3:19). For Blake they dwell in Ulro.

The psychic dwell in matter, but that's not the only thing on their
minds. For Blake they are the created, the redeemed, those
struggling for a spiritual dimension under the care of Los.
They may eventually rise to Beulah.

The Pneumatic is matter free. We're told that in the gospel of
Judas Jesus was pneumatic and his disciples were somatic.
Jesus, the Universal Man, came down from Eternity for our
sakes. Blake calls his universal man Albion. He came down to
Beulah, passed through the two lower types, and finally at the
end of Jerusalem became synonymous with Jesus.

Blake perceived that as the eventual fate of all of us.

So did Blake get his levels of humanity from this gnostic
system? Who can tell? He may have developed his system
from any number of sources. He was a voracious reader. A
good way to learn about Blake's sources is by reading the
Perennial Philosphy, which contains thousands of sources of
divine meaning throughout Western civilization.

COUCH OF DEATH

At a critical moment in Blake's myth, he represents one of the low points in the condition of Albion, the Universal Man. Although this picture is labeled "Christ in the Sepulcher", the angels duplicate those described at the beginning of Night VIII of the Four Zoas. The appearance of the Lamb of God signals the impending resolution of Albion's plight.

Guarded by Angels

Four Zoas, Night VIII, Page 99 (E 370)
"The Fallen Man stretchd like a Corse upon the oozy Rock
Washd with the tides Pale overgrown with weeds
Two winged immortal shapes one standing at his feet
Toward the East one standing at his head toward the west
Their wings joind in the Zenith over head
Such is a Vision of All Beulah hovring over the Sleeper

The limit of Contraction now was fixd & Man began
To wake upon the Couch of Death he sneezed seven times
A tear of blood dropped from either eye again he reposd
In the saviours arms, in the arms of tender mercy & loving
kindness

Then Los said I behold the Divine Vision thro the broken Gates
Of thy poor broken heart astonishd melted into Compassion & Love
And Enitharmon said I see the Lamb of God upon Mount Zion
Wondring with love & Awe they felt the divine hand upon them"

Although Blake never completed and illuminated the Four Zoas, the image of Albion in the arms of Jesus appears on Plate 33 of Jerusalem, along with a description of Los attempting to turn Albion in the right direction.

Albion in the Arms of Jesus

ALBION & LOS

FOLLOWUP TO 'LAMB OF GOD'
Since it is hard to correlate the text of Plate 62 of Jerusalem with the picture, we can look elsewhere for text that matches the image. We find it on Plates 33 and 34.

IMAGE: Jerusalem, Plate 62, Albion and Los

TEXT: Jerusalem, PLATE 33 [37] (E 179):

"And One stood forth from the Divine Family &, said

I feel my Spectre rising upon me! Albion! arouze thyself!
Why dost thou thunder with frozen Spectrous wrath against us?
The Spectre is, in Giant Man; insane, and most deform'd.
Thou wilt certainly provoke my Spectre against thine in fury!
He has a Sepulcher hewn out of a Rock ready for thee:
And a Death of Eight thousand years forg'd by thyself, upon
The point of his Spear! if thou persistest to forbid with Laws
Our Emanations, and to attack our secret supreme delights

So Los spoke: But when he saw blue death in Albions feet,
Again he join'd the Divine Body, following merciful;
While Albion fled more indignant! revengeful covering

PLATE 34 [38]
"His face and bosom with petrific hardness, and his hands
And feet, lest any should enter his bosom & embrace
His hidden heart; his Emanation wept & trembled within him:
Uttering not his jealousy, but hiding it as with
Iron and steel, dark and opake, with clouds & tempests brooding:
His strong limbs shudderd upon his mountains high and dark.

Turning from Universal Love petrific as he went,
His cold against the warmth of Eden rag'd with loud
Thunders of deadly war (the fever of the human soul)
Fires and clouds of rolling smoke! but mild the Saviour follow'd
him,
Displaying the Eternal Vision! the Divine Similitude!
In loves and tears of brothers, sisters, sons, fathers, and
friends
Which if Man ceases to behold, he ceases to exist:"

So we see Albion hard and cold and crazed, (with his blue feet), but under the protection of the seven eyes of God which surround his head in the picture. Los, as a tiny figure between the gigantic feet, is the One who stood forth to warn Albion of his fate.

Albion has mounted his defenses, but he is not abandoned by the Savior who follows him. This is the link forward to Plate 62 with the promise of the Lamb of God to be with us always.

I believe that Blake would be pleased that his readers are persistent enough to ferret out the more obscure references and hidden connections. Those who like to work puzzles or solve mysteries should find Blake fascinating.

LAST YEARS

Third Temptation of Christ

In addition to editing the Complete Poetry and Prose of William Blake, and producing The Illuminated Blake: William Blake's Complete Illuminated Works with a Plate by Plate Commentary, David V. Erdman, wrote Blake: Prophet Against Empire. On page 494 of this volume we read:
"Pleasant labors occupied Blake's final years - the printing and illumination of Jerusalem in two or three black and white copies and as many more colored ones; the recollection of the rural delights of Felpham in a series of woodcuts for a Virgilian Eclogue; the organization of the Book of Job into an emblematic epic; the illustration of Paradise Lost and of the Divine Comedy - though Blake found in Dante vanity and hate - and of Genesis and the apocalyptic Book of Enoch, not finished at his death. During his last two years Blake had the pleasure of a worshipful following among the younger painters Palmer, Calvert, Richmond, Walter, and Finch. These disciples took Blake into the countryside and learned from him to see through the eye, to see the pastures and cottages of Sussex and Kent as corners of Paradise."

Here in Jerusalem, Blake is using the images of his world to open our eyes to Eternal truth.

Jerusalem (E 170) PLATE 26:
"SUCH VISIONS HAVE APPEARD TO ME
AS I MY ORDERD RACE HAVE RUN
JERUSALEM IS NAMED LIBERTY
AMONG THE SONS OF ALBION"

PLATE 27,"To the Jews....
The fields from Islington to Marybone,
To Primrose Hill and Saint Johns Wood:
Were builded over with pillars of gold,
And there Jerusalems pillars stood.

Her Little-ones ran on the fields
The Lamb of God among them seen
And fair Jerusalem his Bride:
Among the little meadows green.

Pancrass & Kentish-town repose
Among her golden pillars high:
Among her golden arches which
Shine upon the starry sky.

The Jews-harp-house & the Green Man;
The Ponds where Boys to bathe delight:
The fields of Cows by Willans farm:
Shine in Jerusalems pleasant sight.

She walks upon our meadows green:
The Lamb of God walks by her side:
And every English Child is seen,
Children of Jesus & his Bride,...

The Divine Vision still was seen
Still was the Human Form, Divine
Weeping in weak & mortal clay
O Jesus still the Form was thine.

And thine the Human Face & thine
The Human Hands & Feet & Breath
Entering thro' the Gates of Birth
And passing thro' the Gates of Death

And O thou Lamb of God, whom I
Slew in my dark self-righteous pride:
Art thou return'd to Albions Land!
And is Jerusalem thy Bride?

Come to my arms & never more
Depart; but dwell for ever here:
Create my Spirit to thy Love:
Subdue my Spectre to thy Fear,

Spectre of Albion! warlike Fiend!
In clouds of blood & ruin roll'd:
I here reclaim thee as my own
My Selfhood! Satan! armd in gold...

A mans worst enemies are those
Of his own house & family;
And he who makes his law a curse,
By his own law shall surely die.

In my Exchanges every Land
Shall walk, & mine in every Land,
Mutual shall build Jerusalem:
Both heart in heart & hand in hand.

URIZEN & SHADOW

The character Urizen dominates much of Blake's writing. He appears and reappears from the First Book of Urizen to the end of the Four Zoas. Why was his configuration of characteristics so important in the mind of Blake?

Reclining Urizen

Trying to recall Urizen to his former self and to union with the Botherhood, Albion speaks thus to Urizen in Four Zoas, Night IX, PAGE 120 (E 389):

"The Eternal Man sat on the Rocks & cried with awful voice

O Prince of Light where art thou I behold thee not as once
In those Eternal fields in clouds of morning stepping forth
With harps & songs where bright Ahania sang before thy face
And all thy sons & daughters gatherd round my ample table
See you not all this wracking furious confusion
Come forth from slumbers of thy cold abstraction come forth
Arise to Eternal births shake off thy cold repose
Schoolmaster of souls great opposer of change arise
That the Eternal worlds may see thy face in peace & joy
That thou dread form of Certainty maist sit in town & village
While little children play around thy feet in gentle awe
Fearing thy frown loving thy smile O Urizen Prince of light"

These are the characteristics which Albion sees as dividing Urizen from his Eternal form. He is cold, he deals in abstractions, he is asleep, and repetitive, and certain of his own correctness. Albion's hope is that he can return to a condition in which the Eternals as well as little children may enjoy his former demeanor.

During the unfolding of Blake's myth, Urizen's characteristics become expressed in the law. Urizen is portrayed as projecting his inner characteristics onto his outer experience; including his attitude as to how the world should function and the people in it should behave.

Blake himself outwardly rejects Urizen's attitudes of distance, rigidness, non-involvement, inflexibility, blindness, and fear of the unknown. But his poetry may reveal that he struggled internally against the very characteristics he objected to. His Shadow may have been expressed in Urizen.

NATIVITY IV

Chorus of Angels

Since the first image we form of ourselves is that of a body, we may formulate the idea that at some point the spirit enters the body and begins to express itself through the body. But as Blake explains here, it is the bodies which are made for the spirits which pre-exist.

As Albion represents the Universal Man, Jerusalem represents the Universal Woman: the 'vast family wondrous in beauty and love.' Albion is fourfold, Jerusalem is unified: the expression of the Divine Vision within the Universal Man.

In this passage, Blake presents the idea that redemption begins when 'the Lamb of God' becomes visible within the Unified Spiritual Body which is Jerusalem. The song of the angels, sung when the birth of Jesus was announced to the shepherds, is echoed in Blake's verses at this point.

GOSPEL OF LUKE
2:8-12 - "There were some shepherds living in the same part of the country, keeping guard throughout the night over their flocks in the open fields. Suddenly an angel of the Lord stood by their side, the splendour of the Lord blazed around them, and they were terror-stricken. But the angel said to them, 'Do not be afraid! Listen, I bring you glorious news of great joy which is for all the people. This very day, in David's town, a Saviour has been born for you. He is Christ, the Lord. Let this prove it to you: you will find a baby, wrapped up and lying in a manger.'
2:13-14 - And in a flash there appeared with the angel a vast host of the armies of Heaven, praising God, saying, 'Glory to God in the highest Heaven! Peace upon earth among men of goodwill!'"

Four Zoas: Night the Eighth, Page 103 (E376):

"Enitharmon wove in tears Singing Songs of Lamentations
And pitying comfort as she sighd forth on the wind the spectres
And wove them bodies calling them her belovd sons and daughters
Employing the daughters in her looms & Los employd the Sons
In Golgonoozas Furnaces among the Anvils of time & space
Thus forming a Vast family wondrous in beauty & love
And they appeard a Universal female form created
From those who were dead in Ulro from the Spectres of the dead

PAGE 104 (FIRST PORTION)
And Enitharmon namd the Female Jerusa[le]m the holy
Wondring she saw the Lamb of God within Jerusalems Veil
The divine Vision seen within the inmost deep recess
Of fair Jerusalems bosom in a gently beaming fire

Then sang the Sons of Eden round the Lamb of God & said
Glory Glory Glory to the holy Lamb of God
Who now beginneth to put off the dark Satanic body
Now we behold redemption Now we know that life Eternal
Depends alone upon the Universal hand & not in us"

GOSPEL OF LUKE
2:25-32 - "In Jerusalem was a man by the name of Simeon. He was an upright man, devoted to the service of God, living in expectation of the 'salvation of Israel'. His heart was open to the Holy Spirit, and it had been revealed to him that he would not die before he saw the Lord's Christ. He had been led by the Spirit to go into the Temple, and when Jesus' parents brought the child in to have done to him what the Law required, he took him up in his arms, blessed God, and said - 'At last, Lord, you can dismiss your servant in peace, as you promised! For with my own eyes I have seen your salvation which you have made ready for every people - a light to show truth to the Gentiles and bring glory to your people Israel.'"

Jerusalem

The Bible story reports that Joseph of Arimathea lent his tomb for the burial of the crucified Jesus.

Legend suggests that Joseph of Arimathea, was the Lord's uncle (maternal no doubt), that he owned tin mines in Cornwall (England), and that Jesus may have accompanied him in a trip to Britain as a youngster. From that the legend grew.

Blake of course was familiar with both stories (the biblical one and the legendary one), and they led to the famous poem and hymn called Jerusalem that appears in the Preface of Milton. Here are the tune and words:

And did those feet in ancient time,
Walk upon Englands mountains green:
And was the holy Lamb of God,
On Englands pleasant pastures seen!

And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold:

Bring me my Arrows of desire:
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my sword sleep in my hand:
Till we have built Jerusalem,
In Englands green & pleasant Land.

(Would to God that all the Lords people were Prophets.) Numbers XI. ch 29 v.

This hymn became immensely popular and bid fair
to replace God Save the King (at least in some  circles.)

Jerusalem

The Bible story reports that Joseph of Arimathea lent his tomb for the burial of the crucified Jesus.

Legend suggests that Joseph of Arimathea, was the Lord's uncle (maternal no doubt), that he owned tin mines in Cornwall (England), and that Jesus may have accompanied him in a trip to Britain as a youngster. From that the legend grew.

Blake of course was familiar with both stories (the biblical one and the legendary one), and they led to the famous poem and hymn called Jerusalem that appears in the Preface of Milton. Here are the tune and words:

And did those feet in ancient time,
Walk upon Englands mountains green:
And was the holy Lamb of God,
On Englands pleasant pastures seen!

And did the Countenance Divine,
Shine forth upon our clouded hills?
And was Jerusalem builded here,
Among these dark Satanic Mills?
Bring me my Bow of burning gold:

Bring me my Arrows of desire:
Bring me my Spear: O clouds unfold!
Bring me my Chariot of fire!
I will not cease from Mental Fight,
Nor shall my sword sleep in my hand:
Till we have built Jerusalem,
In Englands green & pleasant Land.

(Would to God that all the Lords people were Prophets.) Numbers XI. ch 29 v.

This hymn became immensely popular and bid fair
to replace God Save the King (at least in some  circles.)

Father and Son

"In the beginning was the Word, and the Word was
with God, and the Word was God" (John 1:1).

God was the Father. Christ was the Son.

The relationship between God, the Father, and Christ, the Son was central to Blake's theology (and mine).

This was the first pair, father and son. Every man since 'the beginning' has also been part of a pair.

Read Jerusalem plate 42 again; here Albion is the father, Los is the son. What's happening?

Blake celebrates the usual conflict between father and son-- like a 20th century father and a 21st century son, like the sixties flower boys and their fathers, like America and King George in 1776, and on and on we could go adding types of this archetypal relationship.

My Son, My Son!

The Generation Gap is always with us; Blake used it here to humanize God, much as C.G.Jung was to do with Answer to Job. They also help us (poor suffering sinners) to rise above the conventional image of God imprinted upon the public by our so called religious leaders.

Before the end of Jerusalem Albion and Los had achieved an amiable (loving?) relationship, as most of us rebels do with our fathers when we mature (fortunate if they are still alive).

Father and Son

"In the beginning was the Word, and the Word was
with God, and the Word was God" (John 1:1).

God was the Father. Christ was the Son.

The relationship between God, the Father, and Christ, the Son was central to Blake's theology (and mine).

This was the first pair, father and son. Every man since 'the beginning' has also been part of a pair.

Read Jerusalem plate 42 again; here Albion is the father, Los is the son. What's happening?

Blake celebrates the usual conflict between father and son-- like a 20th century father and a 21st century son, like the sixties flower boys and their fathers, like America and King George in 1776, and on and on we could go adding types of this archetypal relationship.

My Son, My Son!

The Generation Gap is always with us; Blake used it here to humanize God, much as C.G.Jung was to do with Answer to Job. They also help us (poor suffering sinners) to rise above the conventional image of God imprinted upon the public by our so called religious leaders.

Before the end of Jerusalem Albion and Los had achieved an amiable (loving?) relationship, as most of us rebels do with our fathers when we mature (fortunate if they are still alive).

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

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"