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The speaker argues that to see only the material reality of the world, and not the larger spiritual reality, is to experience a failure of perception. As the speaker notes in Lines 125-26, “We are led to Believe a Lie / When we see not Thro the Eye.” When one views reality just with the instrument of the human eye, reality reveals itself only partially, but when one sees “Thro” the eye, combining sensorial information with intuition and imagination, then one stops believing the lie that life is only material and God does not exist.
If one immerses themselves in the moment, they can transcend the limits of material perception: They can see the “World in a Grain of Sand” (Line 1). Abstract concepts like infinity and eternity can be experienced in measurable time and material objects. A child in play, for instance, can really find their universe in a toy or a flower. The poet does not suggest that people reject the information provided by the senses and the intellect, but rather that they be open to the possibility that this information is partial. In a state of openness, reality begins to reveal itself as so much more than perceived truth. For instance, those who do see through the Eye know that:
God Appears & God is Light
To those poor Souls who dwell in Night
But does a Human Form Display
To those who Dwell in Realms of day (Lines 129-32).
While God appears only as rays of light (perception) to those who do not believe in God, or those who dwell in night, those who know the truth can see God in his human form. Since sunlight is a material phenomenon, the unbelievers find it credible. What they do not see is that the sunlight is a mere phenomenon produced by God. Those who dwell in light that is both material and spiritual can see the bigger picture: God exists, and has a human form.
For Blake, it is dangerous to not believe in a larger reality beyond the senses. When people believe material and sensorial reality is all there is to life, they stop considering the consequences of their actions. They also lose their connection with each other, with other living things, the earth, and nature itself. Since people do not believe God will hold them accountable for their actions, they indulge in greed and cruelty, as symbolized by their mistreatment of animals, children, the environment, and the poor. To this end, the speaker warns people not to hurt the tiniest of creatures like the moth and the butterfly, because “the Last Judgment draweth nigh” (Line 40). If people saw through the Eye of imagination and faith, they would be able to see that the divine spirit lives in the smallest of beings and their fellow human beings. Thus, they would resist cruelty and ignorance because they would see their own faces reflected in everyone and everything around them.
In Blake’s mysticism, faith and innocence are inextricably linked, while doubt leads to corruption and spiritual decay. “Auguries of Innocence” asserts that the faith in question is not faith in Christian institutions per se, but in the Christian truth revealed in the figure of Jesus Christ.
Blake’s Christ is both the lamb who gave up his life in Line 23 and the righteous God who will hold all souls to account on Judgement Day. While in Christian doctrine, the divine is distinct in essence from humans, in Blake’s radical world view, this essential distinction is blurred. Furthermore, the souls of even animals are linked with the divine spirit itself. The speaker recurrently emphasizes the spiritual link between humans, animals, and God, such as in Lines 21-22, where “The wild deer, wandring here & there / Keeps the Human Soul from Care.” To understand the full import of the lines, one can turn to the Bible, in which the deer often symbolizes the faithful human soul. In Blake’s vision, the deer represents the animal (innocence), the human (faith), and the divine spirit (the wild). Thus, all three entities are united in the figure of the deer.
Faith is instrumental in making humans realize their divine potential. When people reject faith, they shun their own innate innocence and divinity. Blake is scathing of doubters in “Auguries of Innocence,” condemning those who teach children to doubt to a “rotting Grave” from which they will never escape. By disabusing a child of faith, the grown-up does not just make the child lose innocence but also loses their own innocence. The speaker also refers to philosophy—or purely rational or scientific inquiry—as “Lame” (Line 105), or limited in that it can only understand the little that it surveys. Even the ant who knows only the inches it surveys and the eagle the miles it tracks are wiser than philosophy. Blake’s disdain for science, reason, and doubt all originate from the same source: The poet mistrusts these approaches to knowledge because they rely only on the information revealed by the senses and the intellect.
The poem sets up a symbolism in which children, natural elements, and animals are on the side of faith, while rationalists, industrialists, and all those consumed by greed are aligned with doubt. For Blake, doubt is corrupting because it rejects the imagination. Imagination and innocence are the natural state of humanity, since children are born in these states. That is why the poem often refers to doubters as those who mock “the Infants faith.” When the doubter propels the child into the world of adults, the child loses faith in their capacity to believe and imagine, and thus leaves the pure realm of innocence. For Blake, it is only by maintaining or regaining faith that the human mind and spirit can achieve its full imaginative potential.
The poem’s central tenet is that human abuse of animals and the environment has a terrible, manifold impact upon the universe. The abuse has three victims: the obvious victim in the animal or the oppressed, the second in the universe or existence, and the unlikely victim in the person who is committing cruelty. The poem argues that cruelty and injustice poison both individual people and the world at large.
The cruel person commits violence upon their own self by robbing themselves of innocence. In Lines 13-14, the speaker says, “Each outcry of the hunted Hare / A fibre from the Brain does tear.” The phrasing suggests the brain being shredded belongs to that of the hunter. The hunter’s violence tears a fiber off their mind and soul, leading to a hard scab in the place of innocence. The poem repeatedly stresses the enormous cost of seemingly small actions, and of the suffering of so-called insignificant creatures. An act of routine human cruelty, such as the hunting of a hare, or the neglect of a dog, even the torment of a spider, beetle, or moth, are all contrasted with their far-reaching repercussions. The repercussions are often presented in hyperbolic, figurative language, such as the howling lion and wolf raising “from Hell a Human Soul” (Line 20). Blake uses this apocalyptic imagery to emphasize that human cruelty has a cosmic, cataclysmic effect.
The effects of human cruelty are felt in all realms, creating sociopolitical realities that allow inequality and oppression to flourish. In practical terms, human greed and unjust institutions create poverty and suffering, as represented by the figures of the sex worker, the overworked child, the beggar, and the laborer. In the spiritual realm, they stop the angels from singing and trigger divine rage. The poem’s moral framework suggests that these acts of injustice and cruelty do not go unpunished. Divine justice will pay back all bad energy created by humans. Again, the poet uses deliberately violent and graphic imagery to describe both the actions of human beings and the effects they produce: “The Babe that weeps the Rod beneath / Writes Revenge in realms of Death” (Lines 73-74), joining human action directly to spiritual judgement.
The poem thus suggests that human cruelty reverberates in both the natural and spiritual realms, causing harm to both other human beings and the web that interconnects all living creatures. To maintain harmony in both the earthly and spiritual realms, then, kindness and compassion must prevail.
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By William Blake
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