Transcendentalism dominated the thinking of the American Renaissance, the period before the Civil War where new literary and philosophical forms flourished, and its resonances reverberate through American life well into our contemporary era. In one way or another our most creative minds were drawn into its thrall, attracted not only to its practicable messages of confident self-identity, spiritual progress and social justice, but also by its aesthetics, which celebrated, in landscape and mindscape, the immense grandeur of the American soul. The basic tenets are: that the spark of divinity lies within man; that everything in the world is a microcosm of existence; that the individual soul is identical to the world soul, or Over-Soul, as Emerson called it. This belief in the Inner Light led to an emphasis on the authority of the Self—to Walt Whitman's I , to the Emersonian doctrine of Self-Reliance, to Thoreau's civil disobedience, and to the Utopian communities at Brook Farm and Fruitlands. By meditation, by communing with nature, through work and art, man could transcend his dimmed senses—reach a heightened state of intuition—and attain a true understanding of beauty and goodness and truth.
1. An individual is the spiritual center of the universe - and in an individual can be found the clue to nature, history and, ultimately, the cosmos itself. It is not a rejection of the existence of God, but a preference to explain an individual and the world in terms of an individual.
2. The structure of the universe literally duplicates the structure of the individual self - all knowledge, therefore, begins with self-knowledge. This is similar to Aristotle's dictum "know thyself."
3. Transcendentalists accepted the neo-Platonic conception of nature as a living mystery, full of signs - nature is symbolic.
4. The belief that individual virtue and happiness depend upon self-realization - this depends upon the reconciliation of two universal psychological tendencies:
a. the expansive or self-transcending tendency - a desire to embrace the whole world - to know and become one with the world.
b. the contracting or self-asserting tendency - the desire to withdraw, remain unique and separate - an egotistical existence.
My tongue, every atom
of my blood, form'd from this soil,
Born here of parents born here from parents the same, and
their parents the same,
I, now thirty-seven years old in perfect health begin,
Hoping to cease not till death.
Creeds and schools in
Retiring back a while sufficed at what they are, but never
I harbor for good or bad, I permit to speak at every hazard,
Nature without check with original energy.
I have said that
the soul is not more than the body,
And I have said that the body is not more than the soul,
And nothing, not God, is greater to one than one's self is,
And whoever walks a furlong without sympathy walks to his
own funeral drest in his shroud,
And I or you pocketless of a dime may purchase the pick of
And to glance with an eye or show a bean in its pod
confounds the learning of all times,
And there is no trade or employment but the young man
following it may become a hero,
And there is no object so soft but it makes a hub for the
And I say to any man or woman, Let your soul stand cool
and composed before a million universes.
Why should I wish
to see God better than this day?
I see something of God each hour of the twenty-four, and
each moment then,
In the faces of men and women I see God, and in my own
face in the glass,
I find letters from God dropt in the street, and every one is
sign'd by God's name,
And I leave them where they are, for I know that wheresoe'er
Others will punctually come for ever and ever.
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Excerpts from Self-Reliance
from Essays: First Series (1841)
Ralph Waldo Emerson
"Ne te quaesiveris extra."
his own star; and the soul that can
Render an honest and a perfect man,
Commands all light, all influence, all fate;
Nothing to him falls early or too late.
Our acts our angels are, or good or ill,
Our fatal shadows that walk by us still."
on the rocks,
Suckle him with the she-wolf's teat;
Wintered with the hawk and fox,
Power and speed be hands and feet.
I read the
other day some verses written by an eminent painter which were original and not
conventional. The soul always hears an admonition in such lines, let the
subject be what it may. The sentiment they instill is of more value than any
thought they may contain. To believe your own thought, to believe that what is
true for you in your private heart is true for all men, -- that is genius.
Speak your latent conviction, and it shall be the universal sense; for the
inmost in due time becomes the outmost,---- and our first thought is rendered
back to us by the trumpets of the Last Judgment. Familiar as the voice of the
mind is to each, the highest merit we ascribe to Moses, Plato, and
There is a time in every man's education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preestablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise, shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.
Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark….
….Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company in which the members agree for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.
Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser, who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested, -- "But these impulses may be from below, not from above." I replied, "They do not seem to me to be such; but if I am the Devil's child, I will live then from the Devil." No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition, as if every thing were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent and well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways. If malice and vanity wear the coat of philanthropy, shall that pass? If an angry bigot assumes this bountiful cause of Abolition, and comes to me with his last news from Barbadoes, why should I not say to him, ‘Go love thy infant; love thy wood-chopper: be good-natured and modest: have that grace; and never varnish your hard, uncharitable ambition with this incredible tenderness for black folk a thousand miles off. Thy love afar is spite at home.’ Rough and graceless would be such greeting, but truth is handsomer than the affectation of love. Your goodness must have some edge to it, -- else it is none. The doctrine of hatred must be preached as the counteraction of the doctrine of love when that pules and whines. I shun father and mother and wife and brother, when my genius calls me. I would write on the lintels of the door-post, Whim. I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Expect me not to show cause why I seek or why I exclude company. Then, again, do not tell me, as a good man did to-day, of my obligation to put all poor men in good situations. Are they my poor? I tell thee, thou foolish philanthropist, that I grudge the dollar, the dime, the cent, I give to such men as do not belong to me and to whom I do not belong. There is a class of persons to whom by all spiritual affinity I am bought and sold; for them I will go to prison, if need be; but your miscellaneous popular charities; the education at college of fools; the building of meeting-houses to the vain end to which many now stand; alms to sots; and the thousandfold Relief Societies; -- though I confess with shame I sometimes succumb and give the dollar, it is a wicked dollar which by and by I shall have the manhood to withhold.
Virtues are, in the popular estimate, rather the exception than the rule. There is the man and his virtues. Men do what is called a good action, as some piece of courage or charity, much as they would pay a fine in expiation of daily non-appearance on parade. Their works are done as an apology or extenuation of their living in the world, -- as invalids and the insane pay a high board. Their virtues are penances. I do not wish to expiate, but to live. My life is for itself and not for a spectacle. I much prefer that it should be of a lower strain, so it be genuine and equal, than that it should be glittering and unsteady. I wish it to be sound and sweet, and not to need diet and bleeding. I ask primary evidence that you are a man, and refuse this appeal from the man to his actions. I know that for myself it makes no difference whether I do or forbear those actions which are reckoned excellent. I cannot consent to pay for a privilege where I have intrinsic right. Few and mean as my gifts may be, I actually am, and do not need for my own assurance or the assurance of my fellows any secondary testimony.
What I must do is all that concerns me, not what the people think. This rule, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder, because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the world's opinion; it is easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude…
consistency is the hobgoblin of little minds, adored by little statesmen and
philosophers and divines. With consistency a great soul has simply nothing to
do. He may as well concern himself with his shadow on the wall. Speak what you
think now in hard words, and to-morrow speak what to-morrow thinks in hard
words again, though it contradict every thing you said to-day. -- `Ah, so you
shall be sure to be misunderstood.' -- Is it so bad, then, to be misunderstood?
Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and
Copernicus, and Galileo, and
I hope in
these days we have heard the last of conformity and consistency. Let the words
be gazetted and ridiculous henceforward.
Instead of the gong for dinner, let us hear a whistle from the Spartan fife.
Let us never bow and apologize more. A great man is coming to eat at my house.
I do not wish to please him; I wish that he should wish to please me. I will
stand here for humanity, and though I would make it kind, I would make it true.
Let us affront and reprimand the smooth mediocrity and squalid contentment of
the times, and hurl in the face of custom, and trade, and office, the fact
which is the upshot of all history, that there is a great responsible Thinker
and Actor working wherever a man works; that a true man belongs to no other
time or place, but is the centre of things. Where he is, there is nature. He
measures you, and all men, and all events. Ordinarily, every body in society
reminds us of somewhat else, or of some other person. Character, reality,
reminds you of nothing else; it takes place of the whole creation. The man must
be so much, that he must make all circumstances indifferent. Every true man is
a cause, a country, and an age; requires infinite spaces and numbers and time
fully to accomplish his design; -- and posterity seem to follow his steps as a
train of clients. A man Caesar is born, and for ages after we have a
The relations of the soul to the divine spirit are so pure, that it is profane to seek to interpose helps. It must be that when God speaketh he should communicate, not one thing, but all things; should fill the world with his voice; should scatter forth light, nature, time, souls, from the centre of the present thought; and new date and new create the whole. Whenever a mind is simple, and receives a divine wisdom, old things pass away, -- means, teachers, texts, temples fall; it lives now, and absorbs past and future into the present hour. All things are made sacred by relation to it, --one as much as another. All things are dissolved to their centre by their cause, and, in the universal miracle, petty and particular miracles disappear. If, therefore, a man claims to know and speak of God, and carries you backward to the phraseology of some old mouldered nation in another country, in another world, believe him not. Is the acorn better than the oak which is its fulness and completion? Is the parent better than the child into whom he has cast his ripened being? Whence, then, this worship of the past? The centuries are conspirators against the sanity and authority of the soul. Time and space are but physiological colors which the eye makes, but the soul is light; where it is, is day; where it was, is night; and history is an impertinence and an injury, if it be any thing more than a cheerful apologue or parable of my being and becoming.
Man is timid and apologetic; he is no longer upright; he dares not say `I think,' `I am,' but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf-bud has burst, its whole life acts; in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied, and it satisfies nature, in all moments alike. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time…..
The populace think that your rejection of popular standards is a rejection of all standard, and mere antinomianism; and the bold sensualist will use the name of philosophy to gild his crimes. But the law of consciousness abides. There are two confessionals, in one or the other of which we must be shriven. You may fulfil your round of duties by clearing yourself in the _direct_, or in the _reflex_ way. Consider whether you have satisfied your relations to father, mother, cousin, neighbour, town, cat, and dog; whether any of these can upbraid you. But I may also neglect this reflex standard, and absolve me to myself. I have my own stern claims and perfect circle. It denies the name of duty to many offices that are called duties. But if I can discharge its debts, it enables me to dispense with the popular code. If any one imagines that this law is lax, let him keep its commandment one day.
And truly it demands something godlike in him who has cast off the common motives of humanity, and has ventured to trust himself for a taskmaster. High be his heart, faithful his will, clear his sight, that he may in good earnest be doctrine, society, law, to himself, that a simple purpose may be to him as strong as iron necessity is to others….
It is easy to see that a greater self-reliance must work a revolution in all the offices and relations of men; in their religion; in their education; in their pursuits; their modes of living; their association; in their property; in their speculative views.
1. In what prayers do men allow themselves! That which they call a holy office is not so much as brave and manly. Prayer looks abroad and asks for some foreign addition to come through some foreign virtue, and loses itself in endless mazes of natural and supernatural, and mediatorial and miraculous. Prayer that craves a particular commodity, -- any thing less than all good, -- is vicious. Prayer is the contemplation of the facts of life from the highest point of view. It is the soliloquy of a beholding and jubilant soul. It is the spirit of God pronouncing his works good. But prayer as a means to effect a private end is meanness and theft. It supposes dualism and not unity in nature and consciousness. As soon as the man is at one with God, he will not beg. He will then see prayer in all action. The prayer of the farmer kneeling in his field to weed it, the prayer of the rower kneeling with the stroke of his oar, are true prayers heard throughout nature, though for cheap ends. Caratach, in Fletcher's Bonduca, when admonished to inquire the mind of the god Audate, replies, --
"His hidden meaning lies in our endeavours; Our valors are our best gods."
2. It is for
want of self-culture that the superstition of Travelling, whose idols are
I have no
objection to the circumnavigation of the globe, for the purposes of art, of
study, and benevolence, so that the man is first domesticated, or does not go
abroad with the hope of finding somewhat greater than he knows. He who travels
to be amused, or to get somewhat which he does not carry, travels away from
himself, and grows old even in youth among old things. In
yourself; never imitate. Your own gift you can present every moment with the
cumulative force of a whole life's cultivation; but of the adopted talent of
another, you have only an extemporaneous, half possession. That which each can
do best, none but his Maker can teach him. No man yet knows what it is, nor
can, till that person has exhibited it. Where is the master who could have
taught Shakspeare? Where is the master who could have instructed
4. As our Religion, our Education, our Art look abroad, so does our spirit of society. All men plume themselves on the improvement of society, and no man improves.
Society never advances. It recedes as fast on one side as it gains on the other. It undergoes continual changes; it is barbarous, it is civilized, it is christianized, it is rich, it is scientific; but this change is not amelioration. For every thing that is given, something is taken. Society acquires new arts, and loses old instincts. What a contrast between the well-clad, reading, writing, thinking American, with a watch, a pencil, and a bill of exchange in his pocket, and the naked New Zealander, whose property is a club, a spear, a mat, and an undivided twentieth of a shed to sleep under! But compare the health of the two men, and you shall see that the white man has lost his aboriginal strength. If the traveller tell us truly, strike the savage with a broad axe, and in a day or two the flesh shall unite and heal as if you struck the blow into soft pitch, and the same blow shall send the white to his grave.
man has built a coach, but has lost the use of his feet. He is supported on
crutches, but lacks so much support of muscle. He has a fine
….So use all that is called Fortune. Most men gamble with her, and gain all, and lose all, as her wheel rolls. But do thou leave as unlawful these winnings, and deal with Cause and Effect, the chancellors of God. In the Will work and acquire, and thou hast chained the wheel of Chance, and shalt sit hereafter out of fear from her rotations. A political victory, a rise of rents, the recovery of your sick, or the return of your absent friend, or some other favorable event, raises your spirits, and you think good days are preparing for you. Do not believe it. Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.
 Self-Reliance, first published in Essays (1841), the source of the present text, is even more than most of Emerson’s essays a collection of thoughts from his journals, often by way of various lectures over a period of years. The earliest of the journal entries reused in this essay is from 1832, the year Emerson renounced his pulpit, and numerous other reused journal entries and lecture reworkings are from the years 1838-40., when The Divinity School Address provided a major test of his own self-trust.
 Persius, Satire 1.7: “Do not search outside yourself” (Latin), i.e., meaning do not imitate.
 Baby. The stanza is Emerson’s.
 Business for which the capital is held by its joint owners in transferable shares to benefit each member.
in the eastern
 For shunning family to obey a divine command see Matthew 10:34-37.
Exodus 12 for God’s instructions to Moses on marking with blood the “two side
posts” and the “upper door post” (or lintel) of houses so that God would spare
those within when he passed through to “smite all the firstborn of the land of
 The old medical treatment of bloodletting.
 Labeled in public as not to be used henceforth.
 Emerson is associating the gong with lax ease and the Spartan fife (a musical instrument) with disciplined alertness.
 These founders are Martin Luther (1483-1546), George Fox (1624-1691), John Wesley (1703-1791), and Thomas Clarkeson (1760-1846).
Africanus (237-183 B.C.), the conqueror of
 Rejection of moral and religious laws.
 Lines 1294-95, slightly misquoted.
 I.e., Greek or medieval architecture.
 Greek sculptor of 5th century B.C.
 Emerson refers particularly to the Stoics, members of the Greek school of philosophy. It taught the ideal of a calm, passionless existence in which any occurrence is accepted as inevitable.