a metaphysical structure similar in its main outlines to the leading Platonic and idealistic philosophies of the past.
According to this view of the world, the one reality is the vast spiritual background of existence, the Over-Soul, God, within which all other being is unified and from which it derives its life. Because of this indwelling of divinity every part of the world, however small, is a microcosm, coprehendfng within ifself, like Tennyson's flower in the crannied wall, all the laws and meaning of the whole. The soul of each individual, therefore, is identical with the soul of the world, and contains, patently, all that that larger soul contains. Thus the normal life of man is a life of continuous expansion, the making actual of the potential elements of his being. This may occur in two ways: either directly, in states which vary from the ordinary perception of truth to moments of mystical rapture in which there is a conscious influx of the divine into the human; or indirectly, through the instrumentality of nature. Nature is the embodiment of spirit in the world of sense—it is a great picture to be appreciated, a great book to be read, a great task to be performed. Through the beauty, truth, and goodness incarnate in the natural world, the individual soul comes in contact with and appropriates to itself the spirit and being of God.
From these central conceptions all the other teachings of the transcendentalists are derived: their doctrines of self-reliance , and individualism, of the identity of moral and physical laws, of the essential unity of all religions, of the negative nature of evil; their spirit of complete tolerance and of absolute optimism; their defiance of tradition and disregard for all external authority.
It must not be understood, however, that metaphysics was a central interest of the transcendentalists. They were not system makers. The idealistic philosophy was to many of them more a spirit and attitude of mind than a consciously reasoned-out theory of the world, and it is as such a pervading spirit that its virtue still survives. As an explanation of the mystery of existence the transcendental philosophy makes little appeal to our own hard-headed and scientific generation; but no one, assuredly, with any measure of spiritual and poetic perception can give himself sincerely and unreservedly to one
