In the next 5 paragraphs (11-15), he discusses the relationship between the Over-Soul and the society as a whole. Emerson says that despite all dissimilarities among people, we all share a common nature that unites us. This similarity, or the common nature among all the human souls is not just a social connection but it is the intimate relation of each human soul with the Over Soul.
In Paragraphs 16-21, Emerson says that the Over-Soul manifests itself from time to time, however, Emerson says that the Over-Soul does not reveal itself as some unnatural miracle or foreseeing, rather, he enables our human souls to realize and mingle with the supreme being, the Over-Soul. But once a human soul realizes his direct connection with that Divine force, he understands his innate relationship with all the other human souls because the Over-Soul embodies all and that emboldens the relationship of all human souls.
In paragraphs 22-30, Emerson stresses again that the ascension of an individual, or a human soul is not possible through voluntary teachings and gradation, rather such an ascension is dependent on individual efforts and belief in the innate goodness of the nature of human souls that are nothing but a part of the Over-Soul. Emerson says that it is entirely possible for any individual being to feel and experience the direct connection with the Over Soul but it cannot be achieved through established religious dogmas. He says that an individual seeking the truth exhibits the ‘tone of seeking,’ but one who blindly follows the dogmas of religion suggests that he already has that which is yet to be sought and exhibits the ‘tone of having.’ Emerson says that it is entirely possible for any human soul to ascend to the Over Soul with the knowledge of the entire plain truth but such a person will not exhibit any pride in that because such an enlightened soul has no rose color, no fine friends, no chivalry, no adventures; does not want admiration; dwells in the hour that now is. Emerson criticizes the established religious systems that act as an authority over their followers rather than a liberating experience. He says that religions create blind followers who lack faith but to connect with the Over-Soul, one must have faith in oneself, and thus in the soul.
The influence of Vedantic philosophies is visible in this essay though Emerson was also inspired by works of Plato, Plutarch, Plotinus, and Proclus. His affinity towards the literary works of Emanuel Swedenborg is also visible.
Summary of The Over-Soul
Emerson begins with a poetic epigraph "Psychozoia, or, the Life of Soul" by Henry More which was written in 1647. The epigraph suggests that moral ideas are innate in us. When we are born, we possess already the moral character that shapes our actions for the rest of our lives. The epigraph suggests the intimate relationship of all souls to the Supreme Being (God), or the Over-Soul.
He continues with another poetic epigraph that was written by himself and was a part of his own poem titled ‘Unity.’ In this epigraph, Emerson discusses the duality that may appear to be opposing, yet signifies oneness. He mentions naturally contrasting figures like "east and west," "sod and stone," and "Night and Day" in his poem. Although the paired objects are opposites, both are needed if a condition of wholeness is to exist. The epigraph further says that power resides that enables these and every other contrasting figure to unite and act towards oneness. He later mentions that power as the Over-Soul.
In paragraphs 1-3, Emerson introduces that power and exhibits his intent to define the Over-Soul that Henry More mentioned as God in his poem. He stresses that this supreme being can be understood only through moral actions and no language can describe it. Thus, he indirectly suggests that no religion or scripture can actually provide any true knowledge of God or the Over-Soul, one has to seek, find, and define the Over-Soul by their own efforts. Emerson says, "My words do not carry its august sense; they fall short and cold." While one cannot understand the presence of a universal spirit through words, one can demonstrate the presence of a Supreme being in their own soul by means of their actions and characters. Yet, Emerson states that he will try his best to define the Over-Soul through this essay. In Paragraphs 4-10, Emerson defines the Over-Soul but since the Over-Soul cannot be known through language, Emerson suggests what it is not and says, "All goes to show that the soul in man is not an organ . . . is not a function . . . is not a faculty . . . is not the intellect or the will . . ." He says that the soul is not an organ but it animates all the organs, The soul is not the intellect, or will, but it masters the intellect and the will. He says that the soul is eternal and is not bound by time or place, the soul has no physical bounds. An idea can transcend time because the soul advances by an "ascension of state"; we gain a deeper understanding of truth not by anything physical, but through our minds. The greater insight we gain into the spirit that connects everything in our world, the closer we come to the Over-Soul. Emerson stresses that one can unite with the Over-Soul by following “the law of moral and mental gain.” Emerson continues the theme of duality in these paragraphs as the soul is free of any physical bounds yet, it rules over the physical sense of life. He says that when a human soul attains the revelations of Over-Soul, he gets rid of the bounds of time, space, and nature (attains Moksha?).
In paragraphs 11-15, Emerson explains the relationship between the Over-Soul and society while stressing the importance of individual liberty. He says that since the Over-Soul embodies every human soul, the Over-Soul unites people and manifests itself in society. Emerson says that this unification manifests itself in the idea of a common nature. When we refer to our common nature in conversations with one another, we do not refer to a social connection, but rather an impersonal one -- in other words, a connection to God. He then implores that an individual must concentrate on his personal experience with the Over-Soul and must not worry about what society thinks. Although God exists in every one of us, society's pressures cause us to behave differently and unnaturally than God would have us act; this disparity creates a rift between our souls and the Over-Soul. One must think independently and act entirely.
In Paragraphs 16-21, Emerson explores the ways through which one may explore the existence of the Over-Soul. He has already established that the Over-Soul embodies all, or God is within all of us, but how can one recognize the existence of the Over-Soul? He says that one can recognize the Universal Spirit through Revelation which is not a miracle but "an influx of the Divine mind into our mind." He mentions various sects of religion including Moravianism, Calvinism, and Methodism, and says all these religions mention the fact of Over-Soul’s revelation in which "the individual soul always mingles with the universal soul" and the individual attains ecstatic understanding of the whole. He criticizes the idea of heaven or the afterlife and denounces the desire of people to know about the future of their spiritual being and says that "these questions which we lust to ask about the future, are a confession of sin. God has no answer to them. No answer in words can reply to a question of things." Emerson again stresses moral living and says that we should "work and live, work and live," for responsible actions are what will secure our immortality. Each person, alone, is responsible for the actions that will or will not ensure his or her salvation.
In Paragraphs 22-30, Emerson stresses the individual character and says that a human soul who is spiritually close to the Over-Soul has a virtuous character and performs noble acts because the Over-Soul influences these actions. He again stresses that one cannot explore the Divinity within themselves from the study of outer religious texts. He says that a scholar or a poet who bases opinions on his own experience speaks "from within," but the scholar or poet who imitates rather than creates speaks "from without."
So this is it for today. We will continue to discuss the history of American English literature. Please stay connected with the Discourse. Thanks and Regards!
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