AnnBerkeley; E663| Annotations to Berkeley's Siris t1489
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Dublin, 1744
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[P 203] God knoweth all things, as pure mind or intellect, but
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nothing by sense, nor in nor through a sensory. Therefore to
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suppose a sensory of any kind, whether space or any other, in God
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would be very wrong, and lead us into false conceptions of his
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nature.
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Imagination or the Human Eternal Body in Every Man
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[P 204] But in respect of a perfect spirit, there is nothing
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hard or impenetrable: there is no resistance to the deity. Nor
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hath he any Body: Nor is the supreme being united to the world,
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as the soul of an animal is to its body, which necessarily
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implieth defect, both as an instrument and as a constant weight
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and impediment.
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Imagination or the Divine Body in Every Man
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[P 205] Natural phaenomena are only natural appearances. . .
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. They and the phantomes that result from those appearances,
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the children: of imagination grafted upon sense, such
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for example as pure space, are thought by many the very first in
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existence and stability, and to embrace and comprehend all
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beings.
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The All in Man The Divine Image or Imagination
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The Four Senses are the Four Faces of Man & the Four Rivers
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of the Water of Life
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[P 212] Plato and Aristotle considered God as abstracted or
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distinct from the natural world. But the Aegyptians considered
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God and nature as making one whole, or all things together as
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making one universe.
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They also considerd God as abstracted or distinct from the
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Imaginative World but Jesus as also Abraham & David considerd God
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as a Man in the Spiritual or Imaginative Vision
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Jesus considerd Imagination to be the Real Man & says I will
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not leave you Orphanned and I will manifest myself to you he
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says also the Spiritual Body or Angel as little Children always
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behold the Face of the Heavenly Father
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[P 213] The perceptions of sense are gross: but even in the
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senses there is a difference. Though harmony and proportion are
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not objects of sense, yet the eye and the ear are organs, which
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offer to the mind such materials, by means whereof she may
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apprehend both the one and the other.
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Harmony [&] Proportion are Qualities & Not Things The
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Harmony & Proportion of a Horse are not the same with those of a
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Bull Every Thing has its
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own Harmony & Proportion Two Inferior Qualities in it For its
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Reality is Its Imaginative Form
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[P 214] By experiments of sense we become acquainted with
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the lower faculties of the soul; and from them, whether by a
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gradual evolution or ascent, we arrive at the highest. These
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become subjects for fancy to work upon. Reason considers and
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judges of the imaginations. And these acts of reason become new
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objects to the understanding.
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Knowledge is not by deduction but Immediate by Perception or
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Sense at once Christ addresses himself to the Man not to his
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Reason Plato did not bring Life & Immortality to Light Jesus
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only did this
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[P 215] There is according to Plato properly no knowledge,
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but only opinion concerning things sensible and perishing, not
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because they are naturally abstruse and involved in darkness: but
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because their nature and existence is uncertain, ever fleeting
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and changing.
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Jesus supposes every Thing to be Evident to the Child & to
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the Poor & Unlearned Such is the Gospel
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The Whole Bible is filld with Imaginations & Visions from
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End to End & not with Moral virtues that is the baseness of Plato
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& the Greeks & all Warriors The Moral Virtues are continual
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Accusers of Sin & promote Eternal Wars & Domineering over others
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[P 217] Aristotle maketh a threefold distinction of objects
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according to the three speculative sciences. Physics he
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supposeth to be conversant about such things as have a principle
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of motion in themselves, mathematics about things permanent but
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not abstracted, and theology about being abstracted and
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immoveable, which distinction may be seen in the ninth book of
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his metaphysics.
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God is not a Mathematical Diagram
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[P 218] It is a maxim of the Platonic philosophy, that the
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soul of man was originally furnished with native inbred notions,
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and stands in need of sensible occasions, not absolutely for
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producing them, but only for awakening, rousing or exciting, into
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act what was already preexistent, dormant, and latent in the
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soul.
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The Natural Body is an Obstruction to the Soul or Spiritual
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Body
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[P 219] . . . Whence, according to Themistius, . . . it may
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be inferred that all beings are in the soul. For, saith he, the
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forms are the beings. By the form every thing is what it is.
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And, he adds, it is the soul that imparteth forms to matter, . .
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.
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This is my Opinion but Forms must be apprehended by Sense or
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the Eye of Imagination
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Man is All Imagination God is Man & exists in us & we in him
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PAGE 241 What Jesus came to Remove was the Heathen or Platonic
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Philosophy which blinds the Eye of Imagination The Real Man