Memory - Imagination - Reason

According to Francis Bacon and other Renaissance philosophers, the human mind has three main faculties which together function as a trinity: memory, imagination and reason. By means of these three faculties we are able to comprehend the truth. Such comprehension develops into understanding, and understanding becomes knowledge or illumination when we have put such understanding into practice and thereby have a full experience of that truth and the joy that it brings.

The parts of human learning have reference to the three parts of man's understanding, which is the seat of learning: history to his memory, poesie to his imagination, and philosophy to his reason.

Francis Bacon, Advancement of Learning (1605), Bk II.

Wisdom and Knowledge

The human mind is equated with the soul and defined as that which has the capacity to understand the truth. The truth is the divine wisdom, sometimes referred to as the Light, Word or Spirit of God. Knowledge of this truth is, therefore, referred to as illumination, in the sense of the mind being illuminated by the Light of God. The mind that shines with truth is what is termed the soul. In its relationship to the divine wisdom, the soul is symbolised as a moon, whilst the wisdom is represented as a sun whose light the moon reflects. A mirror is another symbolic image used for the mind which, when it reflects the divine Light, is the soul, the image of the Light. However, the soul is not a 'mirror' or 'moon' in the normal sense of understanding the terms, nor is the 'reflection' a normal reflection that gives a mirror-image (i.e. reversed image). Unlike a mirror or the moon which both reject the light in order to reflect it, the mind ensouls the light and gives it form (i.e. a thought-form). In other words, it becomes the embodiment of the light, in soul terms.

Francis Bacon, as a Christian Cabalist, defines the divine wisdom or Light as the 'being' of God, and its reflection in the mind as the 'knowledge' of God. The human soul is this knowledge, or body of knowledge. Bacon refers to the mind itself as being 'an accident' (i.e. incidental or secondary) to knowledge, for of itself the mind is void and dark until 'breathed upon' and illuminated by the light of wisdom. That is to say, without light the mind is 'nothing' (i.e. no-thing); but, when inspired and illuminated, it becomes the soul, the bride of the Spirit of Truth.

My praise shall be dedicate to the mind itself. The mind is the man, and knowledge mind. A man is but what he knoweth. The mind itself is but an accident to knowledge; for knowledge is a double of that which is. The truth of being and the truth of knowing is all one.

Francis Bacon, In Praise of Knowledge (1592).

For whatever deserves to exist deserves also to be known, for knowledge is the image of existence.

Francis Bacon, Novum Organum (1620), Bk I, Aph.120.

The essential form of knowledge… is nothing but a representation of truth: for the truth of being and the truth of knowing are one, differing no more than the direct beam and the beam reflected.

Francis Bacon, Advancement of Learning (1605), Bk I.

Our mind, Bacon points out, is informed in two ways: from 'above' or from 'below'. 'Above' refers to divine inspiration and revelation; 'below' refers to the external senses and notions of the mind. Both means are sources of knowledge. Moreover, we should become practised in both, as each is a check and helper to the other. 'That which is beneath is like that which is above, and that which is above is like that which is below, for the performance of the wonders of one thing,' says the Hermetic teaching.

Knowledge is like waters: some waters descend from the heavens, some spring from the earth. So the primary partition of sciences is to be derived from their fountains: some are seated above, some are here beneath. For all knowledge proceeds from a two-fold information: either from divine inspiration, or from external sense. As for that knowledge which is infused by instruction, that is cumulative, not original; as it is in waters, which besides the headsprings are increased by the reception of other rivers that fall into them. Wherefore we will divide sciences into Theology and Philosophy. By Theology we understand inspired or sacred Divinity, not natural, of which we are to speak anon. But this inspired Theology we reserve for the last place, that we may close up this work with it; seeing it is the port and sabbath of all human contemplations.

Francis Bacon, Advancement of Learning (1640), Bk III, i.

The knowledge of man is as the waters, some descending from above, and some springing from beneath; the one informed by the light of nature, the other inspired by divine revelation. The light of nature consisteth in the notions of the mind and the reports of the senses... So then, according to these two differing illuminations or originals, knowledge is first of all divided into Divinity and Philosophy.

Francis Bacon, Advancement of Learning (1605), Bk II.

To conclude therefore, let no man upon a weak conceit of sobriety or an ill-applied moderation think or maintain, that a man can search too far, or be too well studied in the Book of God's Word, or in the Book of God's Works - Divinity or Philosophy. But rather, let men endeavour an endless progress or proficience in both; only let men beware that they apply both to charity, and not to swelling [pride]; to use and not to ostentation; and again that they do not unwisely mingle or confound those learnings together.

Francis Bacon, Advancement of Learning (1605), Bk I.

Imagination

Bacon identifies imagination as the agent or nuncius of reason when it comes to knowledge from 'below', acting as the messenger between the senses and reason so as to inform the mind, and then between the reason and the will so that the judgement made by the mind can be put into action. In this role, imagination is like the god Janus who has several faces, one looking towards the senses, another towards reason and a third towards action. When the imagination is the messenger of truth, then that which it presents to the reason will be the image of truth. When correctly understood and a course of action decided upon, the imagination will present this to the will as something truly good; for, as Bacon points out, 'truth prints goodness'.

The knowledge which respecteth the faculties of the mind of man is of two kinds; the one respecting his understanding and reason, and the other his will, appetite, and affection; whereof the former produceth position or decree, the latter action or execution. It is true that the imagination is an agent or nuncius in both provinces, both the judicial and the ministerial. For sense sendeth over to imagination before reason hath judged: and reason sendeth over to imagination before the decree can be acted: for imagination preceedeth voluntary motion. Saving that this Janus of imagination hath differing faces: for the face towards reason hath the print of Truth, but the face towards action hath the print of Good; which nevertheless are faces.

Francis Bacon, Advancement of Learning (1605), Bk II.

When it comes to knowledge from 'above', however, imagination plays a far more important and dominant role, for some things are beyond the capacity of reason to fully grasp, and yet we may still be illumined by such truths. Bacon also adds to this, 'all persuasions that are wrought by eloquence,' referring, for instance, to poetry - narrative, dramatic and parabolical - which can likewise inspire, uplift and illuminate the mind by means of the imagination, whereas reason tends to drag the mind down.

Neither is the imagination simply and only a messenger; but it is invested with, or at least wise usurpeth no small authority in itself, besides the duty of the message. For it was well said by Aristotle, 'That the mind hath over the body that commandment which the lord hath over a bondman; but that reason hath over the imagination that commandment which a magistrate hath over a free citizen,' who may come also to rule in his turn. For we see that, in matters of faith and religion, we raise our imagination above our reason; which is the cause why religion sought ever access to the mind by similitude, types, parables, visions, dreams. And again, in all persuasions that are wrought by eloquence, and other impressions of like nature, which do paint and disguise the true appearance of things, the chief recommendation unto reason is from the imagination.

Francis Bacon, Advancement of Learning (1605), Bk II.

....so as it appeareth that poesy serveth and conferreth to magnanimity, morality, and to delectation. And therefore it was ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind into the nature of things.

Francis Bacon, Advancement of Learning (1605), Bk II.

The Twin Pyramids of Knowledge

Bacon associates the three faculties of the mind with what he refers to as the three parts of human learning: history, poetry and philosophy. These three build the three-sided tetrahedral 'Pyramid of Philosophy', with history forming the base, philosophy the superstructure, and poetry the 'ladder' by which the mind is uplifted from earth to heaven so as to grasp the higher laws. The three sides relate to the three 'Worlds' - Natural, Human and Divine - that are the subject of enquiry.

For knowledges are as pyramids, whereof History is the basis. So of Natural Philosophy, the basis is Natural History; the stage next the basis is Physique [Physics]; the stage next the vertical point [apex] is Metaphysique. As for the vertical point, opus quod operatur Deus à principio usque ad finem ['the work that God maketh from the beginning to the end' - Eccles. 3:11.], the Summary Law of Nature, we know not whether man's enquiry can attain unto it.

Francis Bacon, Advancement of Learning (1605), Bk II.

Complementing the Pyramid of Philosophy is the 'Pyramid of Divinity'. In this case the three parts of human learning are history, poetry and divinity, where history is the history of the 'church' (or religion in a general sense) and prophecy, poetry is parabolic (i.e. parables) and divinity is holy doctrine or precept, divinely inspired and revealed. Like the Pyramid of Philosophy, the Pyramid of Divinity has three sides relating to the three 'Worlds'.

The two Pyramids form the temple of the mind or soul, otherwise known in tradition as Solomon's Temple. They can be understood as analogous to the twin 'Great Pillars' that stand at the entrance to Solomon's Temple, with the Pillars themselves acting as a guide to understanding the Pyramids.

I am not raising a capitol or pyramid to the pride of man, but laying a foundation in the human understanding for a holy temple after the model of the world. That model therefore I follow. For whatever deserves to exist deserves also to be known, for knowledge is the image of existence; and things mean and splendid exist alike.

Francis Bacon, Novum Organum, Bk I, Aph.120.

© Peter Dawkins, FBRT, 2006

The Francis Bacon Research Trust