William Blake S Visions

In 1809 the little-known artist William Blake held an exhibition of 16 paintings in a private house in Soho in the west end of London. Works inspired by Chaucer's "Canterbury Tales" and John Milton's "Paradise Lost" sat alongside biblical scenes and Arthurian legend. The exhibition was not a success; the only review in the press was extremely unfavourable and few of the public came. One of those who did was the poet Charles Lamb, who later described the pictures as 'hard, dry, yet with grace', and the catalogue that accompanied the show as 'mystical and full of vision'. It is this catalogue that Tate Publishing are once again making available. In it, the scale and range of Blake's ambition are made plain, along with his theories on painting, his unsparing critiques of other artists and some extraordinary insights into the working of his mind. The only detailed writing on art that remains to us by Blake, it throws light on all his subsequent artistic enterprises, including the illuminated books for which he is perhaps most famous. Part commentary and part manifesto, his catalogue is as radical as it is in places eccentric (he claims at one point to have been transported in a "vision" back to the classical world). Fully illustrated in colour with reproductions of surviving works originally in the exhibition, the book includes an illuminating essay by leading authority on British art Martin Myrone, Lead Curator of Pre-1800 Art at Tate Britain, making it an essential purchase for all of those wanting to know more.

In this innovative study, Jesse challenges the prevailing view of Blake as an antinomian and describes him as a theological moderate who defended an evangelical faith akin to the Methodism of John Wesley. She arrives at this conclusion by contextualizing Blake’s works not only within Methodism, but in relation to other religious groups he addressed in his art, including the Established Church, deism, and radical religions. Further, she analyzes his works by sorting out the theological “road signs” he directed to each audience. This approach reveals Blake engaging each faction through its most prized beliefs, manipulating its own doctrines through visual and verbal guide-posts designed to communicate specifically with that group. She argues that, once we collate Blake’s messages to his intended audiences—sounding radical to the conservatives and conservative to the radicals—we find him advocating a system that would have been recognized by his contemporaries as Wesleyan in orientation. This thesis also relies on an accurate understanding of eighteenth-century Methodism: Jesse underscores the empirical rationalism pervading Wesley’s theology, highlighting differences between Methodism as practiced and as publicly caricatured. Undergirding this project is Jesse’s call for more rigorous attention to the dramatic character of Blake’s works. She notes that scholars still typically use phrases like “Blake says” or “Blake believes,” followed by some claim made by a Blakean character, without negotiating the complex narrative dynamics that might enable us to understand the rhetorical purposes of that statement, as heard by Blake’s respective audiences. Jesse maintains we must expect to find reflections in Blake’s works of all the theologies he engaged. The question is: what was he doing with them, and why? In order to divine what Blake meant to communicate, we must explore how those he targeted would have perceived his arguments. Jesse concludes that by analyzing the dramatic character of Blake’s works theologically through this wide-angled, audience-oriented approach, we see him orchestrating a grand rapprochement of the extreme theologies of his day into a unified vision that integrates faith and reason.

William Blake is acknowledged as a poet of opposition and contradiction: a writer who, from Songs of Innocence and Experience to his last epic Jerusalem, ceaselessly explored the conflicts between limitation and possibility, reason and energy, torment and joy. But the contradictions within Blake's own 'visionary' poetics are less often considered. Throughout his work, Blake powerfully dramatises the energies and agonies of his own poetic labour.

Visions of Blake considers the ways in which different audiences and communities dealt with the issue of describing and evaluating William Blake's images and designs. Each chapter of this groundbreaking study deals with its own topic, and together they create a multifaceted picture of how a wide range of Victorian and Edwardian commentators connected Blake's interest in pictorial composition, visual attention, and ideas of cultural authority with broader contemporary matters and concerns. In doing so, it offers important insights for students and academics interested in Blake, romanticism, Victorian culture, cultural politics, and modern art.

William Blake is acknowledged as a poet of opposition and contradiction: a writer who, from Songs of Innocence and Experience to his last epic Jerusalem, ceaselessly explored the conflicts between limitation and possibility, reason and energy, torment and joy. But the contradictions within Blake's own 'visionary' poetics are less often considered. Throughout his work, Blake powerfully dramatises the energies and agonies of his own poetic labour.

The secret and mystical sexual practices at the heart of William Blake’s creative and spiritual life • Reveals newly discovered family documents connecting Blake’s mother and Blake himself to Moravian and Swedenborgian erotic and visionary experimentation • Shows Blake had access to kabbalistic and tantric techniques of psychoerotic meditation, which used sexual arousal to achieve spiritual vision William Blake (1757-1827) has long been treasured as an artist and poet whose work was born out of authentic spiritual vision. The acutely personal, almost otherworldly look of his artwork, combined with its archetypal casting and depth of emotion, transcend societal conventions and ordinary experience. But much of the overtly sexual work has been destroyed or altered, deemed too heretical by conservative elements among the mystic Moravians and Swedenborgians, whose influence on Blake has been uncovered only recently. The author’s investigation into the radical psychosexual spiritual practices surrounding William Blake, which includes new archival discoveries of Blake family documents, reveals that Moravian and Swedenborgian erotic and visionary experimentation fueled much of Blake’s creative and spiritual life. Drawing also upon modern art restoration techniques, Marsha Keith Schuchard shows that Blake and his wife, Catherine, were influenced by secret kabbalistic and tantric rituals designed to transcend the bonds of social convention. Her exhaustive research provides a new context for understanding the mystical practices at the heart of Blake’s most radical beliefs about sexualized spirituality and its relation to visionary art.