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AnnBerkeley; E663|     Annotations to Berkeley's Siris   t1489

AnnBerkeley; E663|        Dublin, 1744

TXTBerkeley203; E663|        [P 203] God knoweth all things, as pure mind or intellect, but
TXTBerkeley203; E663|        nothing by sense, nor in nor through a sensory. Therefore to
TXTBerkeley203; E663|        suppose a sensory of any kind, whether space or any other, in God
TXTBerkeley203; E663|        would be very wrong, and lead us into false conceptions of his
TXTBerkeley203; E663|        nature.
AnnBerkeley203; E663|        Imagination or the Human Eternal Body in Every Man

TXTBerkeley204; E663|        [P 204] But in respect of a perfect spirit, there is nothing
TXTBerkeley204; E663|        hard or impenetrable: there is no resistance to the deity. Nor
TXTBerkeley204; E663|        hath he any Body: Nor is the supreme being united to the world,
TXTBerkeley204; E663|        as the soul of an animal is to its body, which necessarily
TXTBerkeley204; E663|        implieth defect, both as an instrument and as a constant weight
TXTBerkeley204; E663|        and impediment.
AnnBerkeley204; E663|        Imagination or the Divine Body in Every Man

TXTBerkeley205; E663|        [P 205] Natural phaenomena are only natural appearances. . .
TXTBerkeley205; E663|        . They and the phantomes that result from those appearances,
TXTBerkeley205; E663|        the children: of imagination grafted upon sense, such
TXTBerkeley205; E663|        for example as pure space, are thought by many the very first in
TXTBerkeley205; E663|        existence and stability, and to embrace and comprehend all
TXTBerkeley205; E663|        beings.
AnnBerkeley205; E663|        The All in Man The Divine Image or Imagination
AnnBerkeley205; E663|        The Four Senses are the Four Faces of Man & the Four Rivers
AnnBerkeley205; E663|        of the Water of Life

TXTBerkeley212; E663|        [P 212] Plato and Aristotle considered God as abstracted or
TXTBerkeley212; E663|        distinct from the natural world. But the Aegyptians considered
TXTBerkeley212; E663|        God and nature as making one whole, or all things together as
TXTBerkeley212; E663|        making one universe.
TXTBerkeley212; E663|        They also considerd God as abstracted or distinct from the
AnnBerkeley212; E663|        Imaginative World but Jesus as also Abraham & David considerd God
AnnBerkeley212; E663|        as a Man in the Spiritual or Imaginative Vision
AnnBerkeley212; E663|        Jesus considerd Imagination to be the Real Man & says I will
AnnBerkeley212; E663|        not leave you Orphanned and I will manifest myself to you he
AnnBerkeley212; E663|        says also the Spiritual Body or Angel as little Children always
AnnBerkeley212; E663|        behold the Face of the Heavenly Father

TXTBerkeley213; E663|        [P 213] The perceptions of sense are gross: but even in the
TXTBerkeley213; E663|        senses there is a difference. Though harmony and proportion are
TXTBerkeley213; E663|        not objects of sense, yet the eye and the ear are organs, which
TXTBerkeley213; E663|        offer to the mind such materials, by means whereof she may
TXTBerkeley213; E663|        apprehend both the one and the other.
AnnBerkeley213; E663|        Harmony [&] Proportion are Qualities & Not Things The
AnnBerkeley213; E663|        Harmony & Proportion of a Horse are not the same with those of a
AnnBerkeley213; E663|        Bull Every Thing has its

AnnBerkeley213; E664|        own Harmony & Proportion Two Inferior Qualities in it For its
AnnBerkeley213; E664|        Reality is Its Imaginative Form

TXTBerkeley214; E664|        [P 214] By experiments of sense we become acquainted with
TXTBerkeley214; E664|        the lower faculties of the soul; and from them, whether by a
TXTBerkeley214; E664|        gradual evolution or ascent, we arrive at the highest. These
TXTBerkeley214; E664|        become subjects for fancy to work upon. Reason considers and
TXTBerkeley214; E664|        judges of the imaginations. And these acts of reason become new
TXTBerkeley214; E664|        objects to the understanding.
AnnBerkeley214; E664|        Knowledge is not by deduction but Immediate by Perception or
AnnBerkeley214; E664|        Sense at once Christ addresses himself to the Man not to his
AnnBerkeley214; E664|        Reason Plato did not bring Life & Immortality to Light Jesus
AnnBerkeley214; E664|        only did this

TXTBerkeley215; E664|        [P 215] There is according to Plato properly no knowledge,
TXTBerkeley215; E664|        but only opinion concerning things sensible and perishing, not
TXTBerkeley215; E664|        because they are naturally abstruse and involved in darkness: but
TXTBerkeley215; E664|        because their nature and existence is uncertain, ever fleeting
TXTBerkeley215; E664|        and changing.
AnnBerkeley215; E664|        Jesus supposes every Thing to be Evident to the Child & to
AnnBerkeley215; E664|        the Poor & Unlearned Such is the Gospel
AnnBerkeley215; E664|        The Whole Bible is filld with Imaginations & Visions from
AnnBerkeley215; E664|        End to End & not with Moral virtues that is the baseness of Plato
AnnBerkeley215; E664|        & the Greeks & all Warriors The Moral Virtues are continual
AnnBerkeley215; E664|        Accusers of Sin & promote Eternal Wars & Domineering over others

TXTBerkeley217; E664|        [P 217] Aristotle maketh a threefold distinction of objects
TXTBerkeley217; E664|        according to the three speculative sciences. Physics he
TXTBerkeley217; E664|        supposeth to be conversant about such things as have a principle
TXTBerkeley217; E664|        of motion in themselves, mathematics about things permanent but
TXTBerkeley217; E664|        not abstracted, and theology about being abstracted and
TXTBerkeley217; E664|        immoveable, which distinction may be seen in the ninth book of
TXTBerkeley217; E664|        his metaphysics.
AnnBerkeley217; E664|        God is not a Mathematical Diagram

TXTBerkeley218; E664|        [P 218] It is a maxim of the Platonic philosophy, that the
TXTBerkeley218; E664|        soul of man was originally furnished with native inbred notions,
TXTBerkeley218; E664|        and stands in need of sensible occasions, not absolutely for
TXTBerkeley218; E664|        producing them, but only for awakening, rousing or exciting, into
TXTBerkeley218; E664|        act what was already preexistent, dormant, and latent in the
TXTBerkeley218; E664|        soul.
AnnBerkeley218; E664|        The Natural Body is an Obstruction to the Soul or Spiritual
AnnBerkeley218; E664|        Body
TXTBerkeley219; E664|        [P 219] . . . Whence, according to Themistius, . . . it may
TXTBerkeley219; E664|        be inferred that all beings are in the soul. For, saith he, the
TXTBerkeley219; E664|        forms are the beings. By the form every thing is what it is.
TXTBerkeley219; E664|        And, he adds, it is the soul that imparteth forms to matter, . .
TXTBerkeley219; E664|        .
AnnBerkeley219; E664|        This is my Opinion but Forms must be apprehended by Sense or
AnnBerkeley219; E664|        the Eye of Imagination
AnnBerkeley219; E664|        Man is All Imagination God is Man & exists in us & we in him

AnnBerkeley241; E664|        PAGE 241 What Jesus came to Remove was the Heathen or Platonic
AnnBerkeley241; E664|        Philosophy which blinds the Eye of Imagination The Real Man



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