God

                                               God

Thinking as I do that the Creator
of this world is a cruel being, and
being a worshipper of Christ, I have to
say: "the Son! oh how unlike the Father":
First God Almighty comes with a thump on
the head; then J.C. comes with a balm
to heal it.
(Comments on A Vision of the Last Judgment [Erdman 565])
    To put it shortly the epigraph says it all. An esoteric alternative Protestantism nurtured Blake as a child. But what he said above aptly expresses the feelings of enormous numbers of people in our society today. "I don't care for the O.T. The N.T. suits me better": there is the understated strong consensus of many today, so extravagantly stated here by William Blake.
    We might trace the development of 'God-thought' in the Thinker through the years of his spiritual growth. (For those with time or interest constraints, you may cut to the chase here.)
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    The materialistic psychology dominant in Blake's age as well as our own portrays the real and the imaginative as opposites. But in truth there are only images of reality; all reality is mental, that is, mediated into consciousness by the mind. Our immediate experience is a chaos of sense perception from which we all create our own visions of reality. Like Blake "[we] must create our own system or be enslaved by another man's" Jerusalem plate 10, line 21). An authentic person consciously creates his own vision of reality. He chooses to be who he is rather than to borrow his identity from a group or from a charismatic figure.
    Each person's ultimate reality is his God. There is no known objective God (the Russian cosmonauts assured us of that many years ago); there are only images of God. Some of the outstanding images of God that have shaped the life of the world came to us from Moses, Isaiah, Buddha, and Mohammid. Finally we have the vision of Jesus, whom Christians consider to be an incarnation of God. But perhaps equally influential upon the course of history have been the visions of Alexander, Napoleon, and Stalin. Their common vision of the dominion of power is near the opposite pole from that of the gentle Galilean.
    Blake was a total and confirmed visionary, and he evisioned all of the images of God listed above and quite a few others as well. He did this by pursuing his imaginative experience wherever it led. The uncanny freedom with which he followed "the wind where it listeth" led him on a strange and fascinating spiritual journey through some remarkable byways and paths, described in his poetry. At the end of his pilgrimage he came to a definite vision of God as Jesus, the Forgiveness. After almost two centuries it remains one of the highest and best visions of God that Christians have for their inspiration.
    Full understanding of Blake's vision of God depends upon a grasp of his concepts of time and eternity. For Blake the eternal is the realm of the real, while time is the dimension of Plato's mortal cave of phantasmal dreams. Although the eternal is immortal, it does not refer simply to the hereafter; that would be just a phantasmal portion of time stretched out indefinitely. The eternal is the Mental, the Imaginative, the world to which a man may awaken as soon as he realizes that the corporeal, temporal, materialistic framework of reality is an illusion.
    The rationalists of Blake's day with their radical materialism had closed themselves off from the eternal. They had imprisoned themselves in what he called the mundane shell (Milton plate 17 line 16ff). They were exclusively this worldly. Blake perceived that they worshipped the God of this World, no matter what they called him. They had most often called him Jehovah or Jesus. As a young man Blake renamed him Urizen . He spent half a lifetime studying this God of the timebound so he could cast him off and replace him with a more authentic image. Eventually he came to realize that this god's truest name is Satan. He also referred to him as the Selfhood (Jerusalem 5:21-23) and the Spectre.
    Blake tells us that radical materialism with its worship of the God of this World is a state of mind from which a man may awaken at any moment into a realization of the infinite and of his kinship with the Divine Man, Jesus. So these two Gods, the Satan of the World and the Jesus of Eternity remain in continuous opposition in men's minds, and they are best understood in contrast to one another.
    Jesus is the Lord of the Eternal realm, which is imaginative, creative, non-violent, gracious, and above all forgiving and uniting into life. Satan is God of this World, of power, might, law, man against man, separation, finally death. One is Lord of Life, the other the Lord of Death. Satan is actually not a person but a state and will eventually go to his own place, which is a way of saying that Jesus will eventually get him off our backs. This happens at the Last Judgment when all Error is burnt up
                                                   The Journey

    We live in a secular age; the reality of God has been largely barred from the consciousness of most people. It is a significant experience for only a minority of the population. Of course many people understand that everyone has a God of some sort--his ultimate concern. But the biblical God, the God of Abraham, Issac, and Jacob, the God and Father of our Lord Jesus Christ, is not a live issue in the minds of very many people today. Our foremost modern psychologist, C.G.Jung, quite properly placed God in our unconscious and encouraged us to seek there for him. Jung understood very well Blake's statement that "all deities reside in the human breast" (end of Plate 11 of The Marriage of Heaven and Hell).
    The secular currents so powerful today were already flowing strongly in the late 18th Century in England. The prevalent deism put God back behind the present scene, a long way behind it. Strictly the Divine Architect, having made the world like a clock, he wound it up and left it to run on its own. He also left the deists to their own devices, and they were happy in this new freedom. They felt that they had learned to control their destinies without divine assistance.
    Blake lived in the midst of these currents, but he opposed them emphatically. Unlike the deists he experienced the immediate presence and pervasive reality of God in his life. He completely filled his poetry and pictures alike with metaphysical images because his mind dwelt almost exclusively upon spiritual themes. The material realm interested him only as a shadow of the eternal. He abhored the materialism by which the deists lived. He might have been happier and more at home in the Middle Ages.
    But he was also a very modern man. He understood better than Jung that an external objective God is an unknown quantity, a projection of unsophisticated minds:
    "Mental things are alone Real....Where is the Existence Out of Mind or Thought? Where is it but in the mind of a Fool?" (Vision of the Last Judgment, page 565)

  The only God anyone can know is the image of God projected upon his mind or enclosed in his consciousness. Since time began, men have shared their visions of God with one another. All religions began in this way. The Bible makes most sense as an infinitely fascinating compendium of the visions of God shared by Moses, Isaiah, Paul and the other writers. This unfolding and composite vision has shaped western culture down to the present moment.
    Blake thoroughly surveyed this passing scene, not just the Bible, but every other religious document he could get his hands on, and related them all to his own direct and immediate visions. Over his lifetime he may have taken more liberties with God than any other systematic thinker ever did. He could do this because he so fully realized that all of these visions of God had come forth from human breasts like his own. Moses, Isaiah, and the others were his eternal brothers, and he joyously engaged with them in the eternal war, the intellectual war, which he called the"severe contentions of friendship" (J. 91:17).