The Illusion of Objectivity and the Division of Perceived and Perceiver
Introduction: Gender and Perception
There are several accounts of the Fall in Blake but the invariable characteristic of them is Albion’s relapse from active creative energy to passivity. This passivity takes the form of wonder or awe at the world he has created, which in eternity he sees as a woman. The Fall thus begins in Beulah, the divine garden identified with Eden in Genesis.
Once he takes the fatal step of thinking the object-world independent of him, Albion sinks into a sleep symbolizing the passivity of his mind, and his creation separates and becomes the “female will” or Mother Nature, the remote and inaccessible universe of tantalizing mystery we now see. Love, or the transformation of the objective into the beloved, and art, or the transformation of the objective into the created, are the two activities pursued on this earth to repair the damage of the Fall, and they raise our state to Beulah and Eden respectively.
The Death of God and the Construction of Nature
Introduction to Blake’s Stonehenge
Stukeley’s Stonehenge: A Temple Restor’d To The British Druids (1740), which made such a profound impression on Blake
The impact of William Stukeley’s work on the origins and spiritual meaning of Stonehenge on William Blake was considerable. Stukeley’s theories and investigations regarding the site have often been dismissed by later archeologists and historians – notably, his conjecture that Stonehenge originated with the Druids and Druidic culture, or antecedents of them. Yet his classic book recounting his discoveries, Stonehenge: A Temple Restor’d To The British Druids (1740), which made such a profound impression on Blake, often feels highly contemporary – both prescient in many of its conjectures, and also immensely thought-provoking in a way that modern, Urizenic treatments of the site rarely are.
Stukeley cites Dr Halley, for example, who studied the site in the early 17th century and conjectured that the construction might be “2 or 3000 years old” – a remarkable assessment for the time (modern archaeologists believe it was constructed from 3000 BC to 2000 BC). Stukeley was also centuries ahead of his time in his attention to the geometry and measurements of the structure, notably his observations of its use of the “royal cubit” (or “Druid cubit”), which are again a subject of huge interest today – linking the geometrical mind-set that constructed them to the mind-set and measuring system used by those constructing Solomon’s temple and the Egyptian pyramids. And of course igniting Blake’s interest in these measurements as the signature and cognitive hallmarks of the presence of Urizenic thinking, which Blake believed lay behind the entire creation of Stonehenge.
Apocalypse and Perception: Moving beyond Natural Perception
‘The Man Who Taught Blake Painting in his Dreams’ (c. 1825). This is a replica of one of Blake’s drawings of figures that appeared to him in visions. It has also been proposed that Blake’s image might be a ‘visionary self-portrait’, showing the artist himself at the moment of the inspiration. The strange form on the forehead may represent flames.
“Through the eighth Eye man is able to cast off the error of tradition and dogma and achieve individual inspiration”. Picture: ‘The Sun At His Eastern Gate’. Many people see the sun as a natural object in the sky, i.e., see it in terms of the dogmas of natural science, literality, and tradition, without the reality-based eight eye.
Prophetic Vision in Blake’s Poetry
In a previous study, Blake’s Eyes of God Cycles to Apocalypse and Redemption, the seven Eyes of God in Blake’s prophetic books were correlated with biblical and historical periods. Directed by the spirit of imagination, these cycles were seen as intrinsic to apocalypse. Here we examine the poetic inspiration of Blake’s eighth Eye and relate it to the prophetic vision in some of Blake’s designs.