Philosophical poems by Henry More ...

Notes upon Psychozoia.

Canto 2.

STANZ. 6. Its he that made us.

YEt not excluding Ahad. See what's written upon the 23. Stanza of this Canto.

STANZ. 9. The last extreme, the fardest of from light

Plotinus Ennead. 4. lib. 3. cap. 9. de∣scribes the production of the corporeall world after this manner, Psyche cannot issue out into any externall vivi∣ficative act, unlesse you suppose a body, for thats her place properly, and naturally. Wherefore if she will have place for any vitall act, she must produce her self a body. So she keeping steddily her own station, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or rather, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, like a plentifull flame shining out in the extreme margins of the fire begot a fuliginous darknesse; which she seeing streightway actuated with life and form, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so that darknesse becoming a variously adorned aedifice is not dis∣joyned

from its builder, but dependeth thence as being the genuine and true energie of the soul of the World. This I conceive is the sense of the Philosopher, whose conceit I have improved and made use of, as here in this Canto for many Stanzas together, so also else where in Psychatha∣nasia.

Vers. 2. Hyles cell.

What I understand by Hyle, see the Interp. Gèn. It's lower then this shadow that Plotinus speaketh of, and which maketh the body of the World. For I conceive the body of the World to be nothing else but the reall Cuspis of the Cone even infinitely multiplied and reiterated. Hyle to be nothing else but potentiality: that to be an actuall Centrality, though as low as next to nothing. But what inconvenience is in Tasis, or the corporeall sensible na∣ture, to spring from Hyle, or the scant capacity, or incom∣possibility of the creature.

STANZ. 10. Dependance of this All hence doth appear. (to the 17. Stanz.

The production of the World being by way of ener∣gy, or emanation, hath drawn strange expressions from some of the Ancients, as Trismeg. cap. 11. Mens ad Mercur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that is, For God being the sole Artificer, is alwayes in his work, being indeed that which he maketh. According to this tenour is that also in Orpheus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

That is,

Jov's first, Jov's last, drad Thunderer on high, Jov's head, Jov's navell. Out of Jove all's made. Jov's the depth of the Earth, and starry Skie. Jove is a man, Jov's an immortall Maide. Jove is the breath of all, Jove's restlesse fire, Jov's the Seas root, Jove is both Sun and Moon, Jov's King, Jov's Prince of all and awfull Sire: For having all hid in himself, anon He from his sacred heart them out doth bring To chearfull light, working each wondrous thing.

Aristot. De Mundo. cap. 7.

And this Hyperbolicall expression of the close dependance that all things have on God, is not mis-beseeming Po∣etry. But Trismeg. is as punctuall in this excesse as the Poet, Ad Tat. cap. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Hence is the strange opinion of God being all, and that there is nothing but God. But it is not at all strange that all things are the mere energie of God, and do as purely depend on him, as the Sun-beams of the Sunne. So that so farre forth as we may say the body, lux & lumen of the Sunne, all put together is the Sunne; so farre at least we may be bold to say that God is all things, and that there is nothing but God. And that all this may not seem to be said for nothing, the apprehension of what hath been writ on this 1. verse of the 10. Stanz. will also clear well the 6. 7. and 8. verses of the 15. Stanz. where the whole Universe is exhibited to the mind as one vitall Orb, whose centre is God himself, or Ahad.

Vers. the 9. In every Atom-ball.

That is, Ahad and Aeon are in every Cuspiall particle of the world.

STANZ. 12. Why may't not, &c.

By differentiall profundity is understood the different kinds of things descending 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or abatement from the first cause of all things. But by latitude is understood the multitude of each kind in Individuo, which whether they be not infinite in spirituall beings where there is no 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or justling for elbow-room I know not, unlesse you will say there will be then more infinites then one. But those are numbers, and not one. I but those numbers put together are equall to that One. But yet that One may be infinitely better then all: For who will not say that Space or Vacuum is infinitely worse, then any reall thing, and yet its extension is infinite, as Lucretius stoutly proves in his first Book, De••natura rerum.

STANZ. 15. Throughly possest of lifes community.

That the World or Universe is indewed with life, though it be denied of some, who prove themselves men more by their risibility, then by their reason, yet very worthy and sober Philosophers have asserted it. As M. Anton. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lib. 10. where he calls this Universe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a compleat Animal, good, just, and beautifull. And Trismeg. cap. 12. de Com∣mun. Intellectu. ad Tat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. This Uni∣verse a great Deity (which I conceive he speaks in refe∣rence to Psyche, upon whom such divine excellency is de∣rived) and the image of a greater, united also to him, and keeping the will and ordinances of his Father, is one en∣tire fullnesse of life. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For there neither was, nor is, nor

shall be any thing in the World devoid of life. And Plo∣tin. Ennead. 4. lib. 3. cap. 10. shews how Psyche by her vitall power, full of form and vigour, shapes, and adorns, and actuates the World, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the seminall forms or Archei form and shape out particular Animals, as so many little Worlds.

Vers. 9. And all the Vests be Seats, &c. i.e. Degrees.

STANZ. 16. That particular creature throng:

In contradistinction to the Universall creature Aeon, Psyche, Physis, Tasis, the centre as it were, and more firm essence of the particular creatures. For I must call these universall Orders of life, creatures too, as well as those, and onely one God, from whence is both the sensible and Intellectuall All, and every particular in them both, or from them both.

STANZ. 23. Each life a severall ray is from that Sphere, Arachne, Semel, &c.

Not as if there were so many souls joyned together, and made one soul, but there is a participation of the vir∣tue at least of all the life that is in the universall Orb of life, at the Creation of Mans soul, of which this place is meant, whence man may well be tearmed a Microcosme, or Compendium of the whole World.

STANZ. 24. Great Psychany.

The abode of the body is this Earth, but the habitation of the soul her own energy, which is exceeding vast, at least in some. Every man hath a proper World, or par∣ticular Horizon to himself, enlarged or contracted accord∣ing to the capacity of his mind. But even Sence can reach the starres; what then can exalted phansie do, or bound∣lesse Intellect? But if starres be all inhabited, which Wri∣ters no way contemptible do assert, how vast their habi∣tation

is, is obvious to any phansie. Beside some inhabit God himself, who is unspeakably infinite.

STANZ. 25. Two mighty Kingdomes &c.

Let Psychanie be as big or little as it will, Autaesthesia, and Theoprepia be the main parts of it, and exhaust the whole. Let souls be in the body or out of the body, or where they will, if they be but alive, they are alive to God, or themselves, and so are either Theoprepians, or Autaesthesians.

Vers. 4. Autaesthesie's divided into tway.

Now they that are alive unto themselves, are either wholly alive unto themselves, or the life of God hath also taken hold upon them; they that are wholly alive to them∣selves, their abode is named Adamah, which signifieth the corrupt naturall life, the old Adam, or Beirah, because this Adam is but a brute, compared to that which Ploti∣nus calleth the true Man, whose form, and shape, and life, is wisdome, and righteousnesse: That which is above, is, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. but that low life in the body is but a Leonine, or rather a mixture of all brutish lives together, and is the seat or sink of wickednesse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Trismegist. speaks. For vice is conge∣nit or connaturall to beasts. See Plotin. Ennead. 1. cap. 1. whence it is manifest why we call one thing by these two names of Adamah, and Beirah.

The other part of Autaesthesia is Dizoia, their con∣dition is as this present Stanza declares, mungrill, betwixt Man and Beast. Light and Darknesse, God and the De∣vill, Jacob and Esau struggle in them.

STANZ. 26. Great Michael ruleth, &c.

Theoprepia, is a condition of the soul, whereby she doth that which would become God himself to do in the like cases, whether in the body, or out of the body. Michael

ruleth here, that is, the Image or likenesse of God, the true Man, the Lord from Heaven. For the true man indeed, viz. the second Adam, is nothing else but the Image of the God of Heaven. This is He of whom the soul will say when He cometh to abide in her, and when He is known of her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 who is like unto God, for either beautie, or power? who so comely or strong as He?

Vers. 5. His name is Daemon.

Daemon the Prince of Autaesthesie, i. e. of self-sensed∣nesse, it is the very image of the Devil, or the Devil him∣self, or worse if ought can be worse: it is a life dictating self-seeking, and bottoming a mans self upon himself, a will divided from the will of God, and centred in its self.

Vers. 7. From his dividing force, &c.

All divisions both betwixt God and Man, and Man and Man, are from this self-seeking life.

STANZ. 28. Autophilus the one yoleeped is.

Autophilus, is the souls more subtill and close embrace∣ments of her self in spirituall arrogancy, as Philosomatus, the love of her body; wherefore the one ruleth most in Dizoia, the other in Beirah.

Vers. 8. Born of the slime of Autaesthesia.

Daemon, that is, the authour of division of man from God, born of self-sensednesse. See Plotin. Ennead. 5. lib. 1. cap. 1. where he saith, the first cause of evil to the soul was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they would be their own or of themselves. So delighted with this liberty, they were more and more estranged, till at last like children taken away young from their parents, they in processe of time grew ignorant both of themselves and of their parents.

SANZ. 29. Duessa first invented Magick lore.

Duessa is the naturall life of the body, or the naturall spirit, that, whereby we are lyable to Magick assaults, which are but the sympathies and antipathies of nature,

such as are in the spirit of the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The true Magick (saith he) is nothing else but the concord and discord in the Universe, and he, viz. the the world is the first Magician and Enchanter, others do but learn of him by imitation: wherefore they that are e∣stablished in a principle above the world, and are strong in God, which are the true and perfect Israel, are exempt from the danger of this Enchantment. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For neither Astrall spirit nor Angel can prevail against one ray of the Deity; as Aesculapius writes to King Ammon. Plotinus soul was come to that high and noble temper, that he did not onely keep off Magicall assaults from himself, but re∣torted them upon his enemy Olympius, which Olympius himself, who practised against him, did confesse to be from the exalted power of his soul, Porphyr. de Vita Plot.

STANZ. 30. Ten times ten times ten.

The number of ten among the ancients called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is an emblem of perfection: for it comprehends all num∣bers,, sith we are fain to come back again to one, two, &c. when we are past it. So that ten may go for perfection of parts in the holy life: but the raising of it into a cube by multiplication, perfection of degrees in a solid, and un∣shaken manner.

STANZ. 33, Amoritish ground.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉Philo interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it is indeed from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dixit, the Land of talkers.

STANZ. 34. Psittacusa land, id est, the land of talkers or Parots. See Don Psittaco, Intepret. Gen.

STANZ. 35. Ther's no Society, &c.

This Stanza briefly sets out the Beironites condition as concerning their Society and friendship, the bond where∣of and exercise, is either feasting and tippling; or a com∣placency

in the well-favourednesse of this mortall body, or some astrall concordance or hidden harmony of spirits, which also often knits in wedlock those that are farre e∣nough from beauty.

Vers. 2. But beastlike grazing, &c.

Aristotle defines very well and like a Philosopher the genuine society that should be among men, viz. in the communication of reason and discourse. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For that in men is right society, and not as in beasts, to graze in the same pasture. Moral. Nicom. lib. 9. cap. 8.

How unlike to these Beironites was the divine commu∣nialty of Pythagoras followers (as Iamblicus describes it, de vita Pythag. lib. 1. cap. 33.) not onely supplying friendly one another in the necessities of life, but mutually cherishing in one another the divine life of the soul, and maintaining an inviolable concord in the best things: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For they often admonished one ano∣ther not to dissipate the Deity in them: Wherefore their friendship wholly in words and works seemed to aim at a kind of commixtion and union with God, and communi∣on with the divine Intellect and Soul.

STANZ. 136. The swelling hatefull toad.

This Stanza sets out the nature of each Beironite singly considered by himself, which is referable to some bird or beast, who are sometime lightly shadowed out even in their very countenances.

STANZ. 137. None in Beiron virtuously do live.

True virtue I make account is founded in true know∣ledge of God, in obedience and self-deniall, without

which, those seeming virtuous dispositions, are but mock∣virtues, no other then are found in some measure among the brutes.

Vers. 9. If outward form you pierce,

For as Cicero from Plato, saith, Mens cujusque is est quisque, The soul is the man, not the outward shape. If she live therefore but the life of a Brute, if her vitall ope∣ration, her vigorous will, and complacency be that which a Beast likes, I cannot see that she is any more then a li∣ving Brute, or a dead Man, or a Beast clad in mans cloths. See the 48. Stanza of this Canto.

STANZ. 138, 139. From the 34. Stanz. to the 138. are the Religion, Polity, Freindship, or familiar Society and single natures of the Beironites set out. Here now begins the discovery of the way of escape from this bruit∣ish condition, which is by obedience. Now obedience consists in these two, Self-deniall Autaparnes, and Pati∣ence Hypomone. Obedience discovers to us the doore of passage out of this pure brutality, viz. Humility. For it is self-conceit and high presumption that we are all well, and wise already, that keeps us in this base condition.

STANZ. 144. The young mans speech caus'd sad perplexity, &c.

That a man in confuso, or in generall, is more easily drawn to entertain obedience, but when it is more pun∣ctually discovered to him in self-denyall and patience, it is nothing so welcome.

STANZ. 146. For understanding of this Stanza, see Autaparnes in the Interpr. Gen. as also in the 64, 65, 66, 67. Stanz. of the third Canto of this book.

STANZ. 147. Into Atuvus life doth melt.

Ice, so long as it is, is a thing distinct, suppose, from the Ocean, but once melt by the warmth of the Sunne it be∣comes one with the rest of the sea, so that no man can say,

at least, not perceive it is different from the sea. This state of union with God Plotinus (as all things else) describes excellently well. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wherefore then the mind neither sees, nor seeing dis∣cerns, nor phansies too, but as it were become another, not her self nor her own, is there, and becoming His is one with Him, as it were joyning centre with centre. Ennead. 6. lib. 9. cap. 10. And that this may not seem a Chimoera, I will annex what the noble Philosopher writes of his own experience, Ennead. 4. lib. 8. cap. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. I often awaking out of the body into my self, and being without all things but within my self, do then behold an admirable beauty, and become confident of my better condition, having then so excellent a life, and being made one with the Deity: in which I being placed do set my self above all other Intel∣lectuall beings. But after this my station and rest in God, descending out of Intellect into reason, I am perplext to think both how I now descend, and how at first my soul entred this body, she being such as she appeared to be by her self, although being in the body. Such an union as this that Plotinus professeth himself to have been acquainted with, though it be the thing chiefly aimed at in this Stan∣za, yet I do not confine my Theoprepia to it; nor think I the soul of man disjoyned from God, that is not in that sort united to him. But if a man have lost his self-will, and self-love, being wholly dead to himself, and alive to God, though that life exert it self in successive acts, if a man I say, be but affected as God himself, if he were in the flesh would be affected, he is also truly and really in Theo∣prepia.