large part of the foundation of Blake's philosophy: that birth into the world, Christ's or ours, is a fall from eternal realities into the material affections of the senses, which are deceptions, and bind us under the bondage of nature, our 'Mother,' who is the Law; and that true life is to be regained only by the death of that self which cuts us off from our part in eternity, which we enter through the eternal reality of the imagination. In the poem, the death of Jesus symbolises that deliverance; in the passage from Jerusalem the Church's narrow conception of the mortal life of Jesus is rebuked, and its universal significance indicated, but in how different, how obscure, how distorted a manner. What has brought about this new manner of saying the same thing?
I think it is an endeavour to do without what had come to seem to Blake the deceiving imageries of nature, to express the truth of contraries at one and the same time, and to render spiritual realities in a literal translation. What he had been writing was poetry; now what he wrote was to be prophecy; or, as he says in Milton:
