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6085Re: William Blake and Buddhist Tantra Paper

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  • Thomas Mether
    Oct 26, 2013
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      While Blake did not agree with either Boehme or Swedenborg on the nature of the spiritual world (it can't be less than the physical, and thus, its time has to be more than rather than less than ours, it has to have sex/feeling/sensation "that vine of life" (Boehme, quoted by Swedenborg and Blake), sight, sound, smell, taste), it was because he intuited any spiritually transcendent realm was a false shadow of reality because this one was also a false shadow of the real one.
      Now students of Feuerbach and Marx pushed interpretation of Blake totally in the wrong way - but they were correcting keen to "upper Neo-platonic levels" being only shadows. What they missed was so is the physical world.

      So, as I've asked way in the past before the time issue,

      1. where are colors and the delight in them in those upper sterile heights?
      2. and smells?
      3. and tastes?
      4. and sounds?
      5. and the root tree, world tree and chakra tree, the Dionysian vine Blake references, sex/feeling/sensation?

      With about around six words altered, Blake -

      I. Man's perceptions are not bounded by organs of perception. He perceives more than sense (tho' ever so acute) can discover.
      II. Reason or the ratio of what we have already known is not the same that it shall be when we know more.


      VII. The desire of Man being Infinite the possession is Infinite and himself Infinite Application.
          APPLICATION: He who sees the Infinite in all things sees God. He who sees the Ratio only sees himself only.
          Therefore God becomes as we are, that we may be as he Is.


      ARGUMENT: The Voice of One crying in the Wilderness: As the true method of knowledge is experiment the true faculty of knowing must be the faculty which experiences. This faculty I treat of.

      Principle 1: That Poetic Genius is the true Man. And that the body or outward form and its world is derived from past actions and Poetic Genius. Likewise the forms of all things are derived from their past actions and Poetic Genius.


      Principle 2:As all mean are alike in outward form, so (and with the same infinite variety) all are alike in the Poetic Genius.


         How do you know but ev'ry Bird that cuts the airy way,
         Is an immense world of delight, clos'd by your senses five?


      1. That Man has two real existing Energies: a Body and Soul.
      2. That Energy ... is alone from the Body and that Reason, calld Good, is alone from the Soul.


      Without Contraries there is no progression.


      3. That the Inner God will torment or test Man in Eternity for following his Energies.


      Contrary is also

      1. Man has no Body distinct from his Soul for that calld Body is a portion of Soul discernd by the five Senses, the chief inlets of the Soul in this age.
      2. Energy is the only Life and is from the Body and Reason is the bound or outward circumference of Reason.
      3. Energy is Eternal Delight.



      Given past actions

      Five windows light the caver'd Man; thro' one he breathes the air;
      Thro' one, hears musci of the spheres;
      thro' one, the eternal vine flourishes, that he may receive the grapes;
      thro' one can look.
      And see small portions of the eternal world that ever growth;
      Thro' one, himself pass out what time he please, but he will not;
      for stolen joys are sweet and bread eaten in scret pleasant.


      My past actions told me that I had five senses to inclose me up.
      And they inclos'd my infinite brain into a narrow circle.
      And sunk my heart into the Abyss, a red round globe hot burning,
      Till all from life I was obliterated and erased.

      -- William Blake (mostly)

      On Sat, Oct 26, 2013 at 8:05 PM, Thomas Mether <thomas.r.mether@...> wrote:

      Both affirm neither time, nor the colorful, nor the tasty, nor smelly, heard, nor felt is left behind in some false timeless, colorless, tasteless, smel-less, deaf, and numb/fleshless comatose neoplatonic eternity. Since Chase's best arguments that Neoplatonism can "accommodate" real time actually reinforce the counter-argument that it cannot, his own arguments show Neoplatonism, because of its views of time, is as reductionist as materialism.

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