The Complete Works of Ralph Waldo Emerson - by R.W. Emerson Institute, Jim Manley, Director -

In inquiries respecting the laws of the world and the frame of things,
the highest reason is always the truest. That which seems faintly
possible — it is so refined, is often faint and dim because it is
deepest seated in the mind among the eternal verities. Empirical
science is apt to cloud the sight, and, by the very knowledge of
functions and processes, to bereave the student of the manly
contemplation of the whole. The savant becomes unpoetic. But the best
read naturalist who lends an entire and devout attention to truth, will
see that there remains much to learn of his relation to the world, and
that it is not to be learned by any addition or subtraction or other
comparison of known quantities, but is arrived at by untaught sallies
of the spirit, by a continual self-recovery, and by entire humility. He
will perceive that there are far more excellent qualities in the
student than preciseness and infallibility; that a guess is often more
fruitful than an indisputable affirmation, and that a dream may let us
deeper into the secret of nature than a hundred concerted experiments.

For, the problems to be solved are precisely those which the
physiologist and the naturalist omit to state. It is not so pertinent
to man to know all the individuals of the animal kingdom, as it is to
know whence and whereto is this tyrannizing unity in his constitution,
which evermore separates and classifies things, endeavoring to reduce
the most diverse to one form. When I behold a rich landscape, it is
less to my purpose to recite correctly the order and superposition of
the strata, than to know why all thought of multitude is lost in a
tranquil sense of unity. I cannot greatly honor minuteness in details,
so long as there is no hint to explain the relation between things and
thoughts; no ray upon the _metaphysics_ of conchology, of botany, of
the arts, to show the relation of the forms of flowers, shells,
animals, architecture, to the mind, and build science upon ideas. In a
cabinet of natural history, we become sensible of a certain occult
recognition and sympathy in regard to the most unwieldly and eccentric
forms of beast, fish, and insect. The American who has been confined,
in his own country, to the sight of buildings designed after foreign
models, is surprised on entering York Minster or St. Peter’s at Rome,
by the feeling that these structures are imitations also, — faint
copies of an invisible archetype. Nor has science sufficient humanity,
so long as the naturalist overlooks that wonderful congruity which
subsists between man and the world; of which he is lord, not because he
is the most subtile inhabitant, but because he is its head and heart,
and finds something of himself in every great and small thing, in every
mountain stratum, in every new law of color, fact of astronomy, or
atmospheric influence which observation or analysis lay open. A
perception of this mystery inspires the muse of George Herbert, the
beautiful psalmist of the seventeenth century. The following lines are
part of his little poem on Man.

“Man is all symmetry,
Full of proportions, one limb to another,
And to all the world besides.
Each part may call the farthest, brother;
For head with foot hath private amity,
And both with moons and tides.

“Nothing hath got so far
But man hath caught and kept it as his prey;
His eyes dismount the highest star;
He is in little all the sphere.
Herbs gladly cure our flesh, because that they
Find their acquaintance there.

“For us, the winds do blow,
The earth doth rest, heaven move, and fountains flow;
Nothing we see, but means our good,
As our delight, or as our treasure;
The whole is either our cupboard of food,
Or cabinet of pleasure.

“The stars have us to bed:
Night draws the curtain; which the sun withdraws.
Music and light attend our head.
All things unto our flesh are kind,
In their descent and being; to our mind,
In their ascent and cause.

“More servants wait on man
Than he’ll take notice of. In every path,
He treads down that which doth befriend him
When sickness makes him pale and wan.
Oh mighty love! Man is one world, and hath
Another to attend him.”

The perception of this class of truths makes the attraction which draws
men to science, but the end is lost sight of in attention to the means.
In view of this half-sight of science, we accept the sentence of Plato,
that, “poetry comes nearer to vital truth than history.” Every surmise
and vaticination of the mind is entitled to a certain respect, and we
learn to prefer imperfect theories, and sentences, which contain
glimpses of truth, to digested systems which have no one valuable
suggestion. A wise writer will feel that the ends of study and
composition are best answered by announcing undiscovered regions of
thought, and so communicating, through hope, new activity to the torpid

I shall therefore conclude this essay with some traditions of man and
nature, which a certain poet sang to me; and which, as they have always
been in the world, and perhaps reappear to every bard, may be both
history and prophecy.

`The foundations of man are not in matter, but in spirit. But the
element of spirit is eternity. To it, therefore, the longest series of
events, the oldest chronologies are young and recent. In the cycle of
the universal man, from whom the known individuals proceed, centuries
are points, and all history is but the epoch of one degradation.

`We distrust and deny inwardly our sympathy with nature. We own and
disown our relation to it, by turns. We are, like Nebuchadnezzar,
dethroned, bereft of reason, and eating grass like an ox. But who can
set limits to the remedial force of spirit?

`A man is a god in ruins. When men are innocent, life shall be longer,
and shall pass into the immortal, as gently as we awake from dreams.
Now, the world would be insane and rabid, if these disorganizations
should last for hundreds of years. It is kept in check by death and
infancy. Infancy is the perpetual Messiah, which comes into the arms of
fallen men, and pleads with them to return to paradise.

`Man is the dwarf of himself. Once he was permeated and dissolved by
spirit. He filled nature with his overflowing currents. Out from him
sprang the sun and moon; from man, the sun; from woman, the moon. The
laws of his mind, the periods of his actions externized themselves into
day and night, into the year and the seasons. But, having made for
himself this huge shell, his waters retired; he no longer fills the
veins and veinlets; he is shrunk to a drop. He sees, that the structure
still fits him, but fits him colossally. Say, rather, once it fitted
him, now it corresponds to him from far and on high. He adores timidly
his own work. Now is man the follower of the sun, and woman the
follower of the moon. Yet sometimes he starts in his slumber, and
wonders at himself and his house, and muses strangely at the
resemblance betwixt him and it. He perceives that if his law is still
paramount, if still he have elemental power, if his word is sterling
yet in nature, it is not conscious power, it is not inferior but
superior to his will. It is Instinct.’ Thus my Orphic poet sang.

At present, man applies to nature but half his force. He works on the
world with his understanding alone. He lives in it, and masters it by a
penny-wisdom; and he that works most in it, is but a half-man, and
whilst his arms are strong and his digestion good, his mind is
imbruted, and he is a selfish savage. His relation to nature, his power
over it, is through the understanding; as by manure; the economic use
of fire, wind, water, and the mariner’s needle; steam, coal, chemical
agriculture; the repairs of the human body by the dentist and the
surgeon. This is such a resumption of power, as if a banished king
should buy his territories inch by inch, instead of vaulting at once
into his throne. Meantime, in the thick darkness, there are not wanting
gleams of a better light, –occasional examples of the action of man
upon nature with his entire force, — with reason as well as
understanding. Such examples are; the traditions of miracles in the
earliest antiquity of all nations; the history of Jesus Christ; the
achievements of a principle, as in religious and political revolutions,
and in the abolition of the Slave-trade; the miracles of enthusiasm, as
those reported of Swedenborg, Hohenlohe, and the Shakers; many obscure
and yet contested facts, now arranged under the name of Animal
Magnetism; prayer; eloquence; self-healing; and the wisdom of children.
These are examples of Reason’s momentary grasp of the sceptre; the
exertions of a power which exists not in time or space, but an
instantaneous in-streaming causing power. The difference between the
actual and the ideal force of man is happily figured by the schoolmen,
in saying, that the knowledge of man is an evening knowledge,
_vespertina cognitio_, but that of God is a morning knowledge,
_matutina cognitio_.

The problem of restoring to the world original and eternal beauty, is
solved by the redemption of the soul. The ruin or the blank, that we
see when we look at nature, is in our own eye. The axis of vision is
not coincident with the axis of things, and so they appear not
transparent but opake. The reason why the world lacks unity, and lies
broken and in heaps, is, because man is disunited with himself. He
cannot be a naturalist, until he satisfies all the demands of the
spirit. Love is as much its demand, as perception. Indeed, neither can
be perfect without the other. In the uttermost meaning of the words,
thought is devout, and devotion is thought. Deep calls unto deep. But
in actual life, the marriage is not celebrated. There are innocent men
who worship God after the tradition of their fathers, but their sense
of duty has not yet extended to the use of all their faculties. And
there are patient naturalists, but they freeze their subject under the
wintry light of the understanding. Is not prayer also a study of truth,
— a sally of the soul into the unfound infinite? No man ever prayed
heartily, without learning something. But when a faithful thinker,
resolute to detach every object from personal relations, and see it in
the light of thought, shall, at the same time, kindle science with the
fire of the holiest affections, then will God go forth anew into the

It will not need, when the mind is prepared for study, to search for
objects. The invariable mark of wisdom is to see the miraculous in the
common. What is a day? What is a year? What is summer? What is woman?
What is a child? What is sleep? To our blindness, these things seem
unaffecting. We make fables to hide the baldness of the fact and
conform it, as we say, to the higher law of the mind. But when the fact
is seen under the light of an idea, the gaudy fable fades and shrivels.
We behold the real higher law. To the wise, therefore, a fact is true
poetry, and the most beautiful of fables. These wonders are brought to
our own door. You also are a man. Man and woman, and their social life,
poverty, labor, sleep, fear, fortune, are known to you. Learn that none
of these things is superficial, but that each phenomenon has its roots
in the faculties and affections of the mind. Whilst the abstract
question occupies your intellect, nature brings it in the concrete to
be solved by your hands. It were a wise inquiry for the closet, to
compare, point by point, especially at remarkable crises in life, our
daily history, with the rise and progress of ideas in the mind.

So shall we come to look at the world with new eyes. It shall answer
the endless inquiry of the intellect, — What is truth? and of the
affections, — What is good? by yielding itself passive to the educated
Will. Then shall come to pass what my poet said; `Nature is not fixed
but fluid. Spirit alters, moulds, makes it. The immobility or bruteness
of nature, is the absence of spirit; to pure spirit, it is fluid, it is
volatile, it is obedient. Every spirit builds itself a house; and
beyond its house a world; and beyond its world, a heaven. Know then,
that the world exists for you. For you is the phenomenon perfect. What
we are, that only can we see. All that Adam had, all that Caesar could,
you have and can do. Adam called his house, heaven and earth; Caesar
called his house, Rome; you perhaps call yours, a cobler’s trade; a
hundred acres of ploughed land; or a scholar’s garret. Yet line for
line and point for point, your dominion is as great as theirs, though
without fine names. Build, therefore, your own world. As fast as you
conform your life to the pure idea in your mind, that will unfold its
great proportions. A correspondent revolution in things will attend the
influx of the spirit. So fast will disagreeable appearances, swine,
spiders, snakes, pests, madhouses, prisons, enemies, vanish; they are
temporary and shall be no more seen. The sordor and filths of nature,
the sun shall dry up, and the wind exhale. As when the summer comes
from the south; the snow-banks melt, and the face of the earth becomes
green before it, so shall the advancing spirit create its ornaments
along its path, and carry with it the beauty it visits, and the song
which enchants it; it shall draw beautiful faces, warm hearts, wise
discourse, and heroic acts, around its way, until evil is no more seen.
The kingdom of man over nature, which cometh not with observation, — a
dominion such as now is beyond his dream of God, — he shall enter
without more wonder than the blind man feels who is gradually restored
to perfect sight.

The Complete Works of Ralph Waldo Emerson