Blake’s attack on State Religion and Encoded Authority, by Saree Makdisi

Antinomianism, Patriarchy, and De-Coding the Matrix

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No matter what difficulties he may have had with the Enlightenment discourse of liberty, Blake had no hesitation whatsoever in joining the radical attack on the patriarchal institutions of state religion and the political authority of the government: it is of course the established church where the little chimney sweeper’s parents “are gone to praise God & his Priest & King,/Who make up a heaven of our misery.”

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Building Golgonooza: Marinaleda, the Spanish ‘Utopia for Peace’

Spain’s communist model village, Marinaleda

Strada_di_Marinaleda,_Andalusia_(Spagna)-View of a town's roadThe village Marinaleda, in impoverished Andalusia, used to suffer terrible economic and social hardships. Then in the 1970s, led by a charismatic mayor, Juan Manuel Sánchez Gordillo, the village declared itself a communist utopia and took farmland to provide for everyone. Could it be the answer to modern capitalism’s failings?

Sánchez Gordillo described Marinaleda – which has no municipal police and full employment – as a “utopia for peace”, acutely observing that “we have learned that it is not enough to define utopia, nor is it enough to fight against the reactionary forces. One must build it here and nowbrick by brick, patiently but steadily, until we can make the old dreams a reality: that there will be bread for all, freedom among citizens, and culture; and to be able to read with respect the word ‘peace ‘. We sincerely believe that there is no future that is not built in the present.”  Transforming human society “brick by brick”, for the betterment and wellbeing of every one of its citizens, is exactly what Blake’s vision of Golgonooza is all about.

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Blake’s Illustrations of Dante’s Hell, by Eric Pyle

Entering Psychological Hell: The Dark Side of Christianity 

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Updating Dante

‘Dear Sir, I am still far from recoverd & dare not get out in the cold air. Yet I lose nothing by it—Dante goes on the better, which is all I care about’ – William Blake

 

‘Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them’ – Matthew 5:17

 

‘No thing can become manifest to itself without opposition’ – Boehme

Among William Blake’s last works was a series of illustrations to Dante’s Divine Comedy. It was an ambitious project for a man of 67 to begin, and he didn’t live to complete it. Even in its unfinished state, however, the series is a rich and fascinating work of art that can add to our understanding of Blake’s philosophy and artistic goals, and be enjoyed for its strange beauty.

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Essay on Christianity, by Percy Bysshe Shelley

Shelley’s Jesus

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Shelley is often thought of as an atheist, the author of the celebrated pamphlet The Necessity of Atheism, for which he was promptly expelled from Oxford. In fact, the pamphlet did not advocate atheism as such but rather argued for its decriminalisation – a philosophical nicety sadly lost on the Oxford authorities. Moreover, Shelley himself at the time was if anything a Deist, as were most progressive eighteenth-century radicals – his letters from this period are filled with arguments trying to find a rational basis for belief in God.

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The Kingdom of God Is Within You, by Leo Tolstoy

Jesus’s teaching of peace, and the Church’s teaching of war 

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The Kingdom of God Is Within You is a short philosophical essay written by the great Russian novelist Leo Tolstoy. In it he forcefully explains his reasons for rejecting militarism and warfare as solutions to humanity’s problems. Tolstoy had witnessed the brutal and brutalising nature of war firsthand, serving as a second lieutenant during the Crimean war, an experience he dramatically recounted in Sevestapol Sketches (1855) – the work which propelled him to fame. The Kingdom of God Is Within You lays out a new organization for society based on what he saw as the key elements of Jesus’s teachings: freedom, peace, love. It was first published in Germany in 1894, after being banned in his home country of Russia, and become an important text for Tolstoyan, pacifist, and Christian anarchist movements, influencing such pivotal 20th-century figures as Gandhi and Martin Luther King. The book powerfully exposes the hypocrisy of the Christian Church – “professing Christ in words and denying His teaching in life” – as well as recording its complicity in the arms industry, and its role in using Jesus’s words to sanction blood sacrifice.

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Poetry and Madness: Blake, Eigen and the Psychotic God, by Peter Anderson

Ecstasy and Psychosis: Who We Really Are

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In many ways, I believe that Michael Eigen is attempting to restore to psychology a dimension suppressed by the scientistic ambitions of the academicized discipline, where the drastic attempt to reduce language to a vehicle for hard data makes of language itself nothing but an empty shell, good only to serve as a frame for the apparent objectivity of statistics. Where Freud could only grudgingly wonder at poetry as a form of psychological gnosis, Eigen understands that poetry—and, very possibly, therapy, too—has the function of revealing who we are. “Poetry”, he says, “is dusting off the true self”.

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The 40 Rules of Love, by Shams Tabrizi

Rumi, Shams, and Whirling Dervishes

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Shams of Tabriz was a Persian Sufi and roaming dervish who lived at the end of the twelfth/ early thirteenth century. He was the spiritual teacher and advisor of Rumi, and indeed it’s often said that Rumi was a professor who Shams transformed into a mystic, a lover, and a poet. There are many legends describing their meeting in Konya: Rumi was taught by Shams in seclusion for 40 days, and the period after this is described as Rumi’s ‘mysticism’, where sufis danced, played music (rabab), and drank wine. It is in this time, that the concept of “whirling dervishes” originated.

One day, according to legend, Rumi was reading next to a large stack of books. Shams Tabriz, passing by, asked him, “What are you doing?” Rumi scoffingly replied, “Something you cannot understand” (i.e. knowledge that cannot be understood by the unlearned.) On hearing this, Shams threw the stack of books into a nearby pool of water. Rumi hastily rescued the books and to his surprise they were all dry. Rumi then asked Shams, “What is this?” To which Shams replied, “Mowlana, this is what you cannot understand” (i.e. knowledge that cannot be understood by the learned.) Shams’ forty observations about the nature of love and God, the first ten of which are illustrated here, can be read together (fine but a bit left brain, a bit “learned” as Shams might say) or discretely, each a starting-point for reflection (more right brain, letting the mind wander laterally and make connections). Like life, and love, learning is not a race to the finish, but a voyage to the start.

Please note: this page has now moved to my new website: please click on this link to read the first ten of Shams’ forty illustrated observations about the nature of love and God:

The 40 Rules of Love, by Shams Tabrizi

Rumi, Shams, and the Path of the Heart

Thank you.

Shelley, Blake and the Prophetic Imagination, by Andrew O. Winckles

Prophecy and Social Change: the Unacknowledged Legislators, the Watchmen, and the Prophets

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A prophet, Shelley once observed, is someone who can see into the present. And like all great poets, he added, they not only see – they communicate, they rage, and they galvanise, and in this role they’ve traditionally presented a major problem for the ruling elites. As Andrew O. Winckles notes in this compelling article, prophets have always told it like it is, spoken truth to power, and their main object of scorn and anger has usually been the elites themselves. It’s a tradition that political and religious authorities have always found uncomfortable, always sought to silence, for what the prophets say fundamentally challenges the authority of their rule and lays bare its usurping, brutalising character.

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Blake and the Spiritual Body, by Northrop Frye

Awakening from the Material Body

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The central idea of The Marriage of Heaven and Hell, to put it crudely, is that the unrest which has produced the French and American revolutions indicates that the end of the world might come at any time. The end of the world, the apocalypse, is the objective counterpart of the resurrection of man, his return to the titanic bodily form he originally possessed. When we say that man has fallen, we mean that his soul has collapsed into the form of the body in which he now exists.

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