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Image 1 -- N.C. Wyeth -- Walden Pond Revisited

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Image 1 -- N.C. Wyeth -- Walden Pond Revisited

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The artwork below depicts how the different elements of Thoreau's time at Walden Pond were a reflection of his transcendental belief in living a simple life -- one which is inspired by the beauty of nature instead of the material world. Throughout the picture, we see Thoreau, looking deeply thoughtful and at peace with the nature. With the water behind him, the sky above him, the forests and fields all around, he stands there alone -- clearly separate and apart from other people, yet linked strongly through color and tone to the nature around him. Thoreau, like the birds and the pond, seems illuminated, as if he has been enlightened to the true meaning in life. While the nature flourishes around him, Thoreau is dressed simply, and lacks any possessions  or adornment, again reinforcing his belief that we should live simply, and focus on embracing the beauty in nature. Throughout the image, we see the details of the woodsy, watery world, and how they all combine into a much bigger, grander view.

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Thoreau's quote embodies the transcendental idea of living in the here and now, and relying on your own intuition and ideas to make sense of the world. According to Thoreau, it is important to take action today -- to make the most of every opportunity rather than spend time dwelling on the past or worrying about the future. Thoreau uses a metaphor which reflects the importance of nature, reminding you that time, like the wave, always pushes forward, infinite and powerful.  If we do not "launch" ourselves into the opportunities before us, we risk drowning in societal norms, never charting our own path through the ocean of life.

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Article 1 -- Andrea Wulf -- Walden Wasn't Thoreau's Masterpiece

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Article 1 -- Andrea Wulf -- Walden Wasn't Thoreau's Masterpiece

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Note: I took a small part of an article and copied and pasted it.

In late 1849, two years after Henry David Thoreau left Walden Pond--where he had lived for two years, two months, and two days in a cabin that he had built himself--he began the process of completely reorienting his life again. His hermit-style interlude at the pond had attracted quite a bit of attention in his hometown of Concord, Massachusetts. "Living alone on the pond in ostentatious simplicity, right in sight of a main road," his latest biographer, Laura Dassow Walls, writes, "he became a spectacle," admired by some and belittled by others. Thoreau's subsequent life change was less conspicuous. Yet it engaged him in a quest more enlightening and relevant today than the proud asceticism he flaunted throughout Walden, a book that has never ceased to inspire reverence or provoke contempt.

In Walden, Thoreau speaks of his passion and purpose in living in semi-isolation in a cabin in the woods for over two years. Walden is perhaps Thoreau's best known work -- in part because of his poetic writing and strong advocacy for a simple, transcendentalist way of life, and in part because of the attention he drew living like a hermit. However, for some, it is the time he spent researching and writing after he left Walden Pond which yielded his greatest contribution. It was then that he began dedicating his life to serious study -- to reading scientific books, and applying what he learned about exploration and observation of the natural world.  His continuous, detailed notes of his long walks capture the natural world around Concord in words that reveal a sense of wonder yet with the scientific rigor and structure that give it meaning that extends beyond poetry. Ironically, Thoreau's journals become more powerful because he studies and learns from the work of others -- which almost runs counter to his transcendentalist belief in self-reliance and intuition.

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Song 1 -- Gary Jules and Michael Andrews -- Mad World

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Song 1 -- Gary Jules and Michael Andrews -- Mad World

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All around me are familiar faces,
Worn out places, worn out faces,
Bright and early for their daily races,
Going nowhere, going nowhere,
Their tears are filling up their glasses,
No expression, no expression,
Hide my head I want to drown my sorrow.

The song, "Mad World" captures the transcendental view of self-awareness and non-conformance. The lyrics reflect the idea that society has become little more than a monotonous routine -- one where people wake up and go to work at jobs that are monotonous, meaningless, and miserable. By trying to conform to societal expectations rather than embracing our own values and beliefs, we become boring replicas of one another and lose what makes us special. The "mad world" draws a stark contrast between being surrounded by what is "familiar" and yet still feeling "disconnected" from the world around us. According to the lyrics, individuals that do not conform may sometimes feel isolated and alone, but their lives will be better and they will contribute to making the world a better place.

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Perhaps one of the most well-known songs of all time, Sinatra’s lyrics in “My Way” speak of the importance of remaining true to one’s self. Told from the perspective of an older man in his reflecting on his life in his final moments, we learn that he has lived a full life, one with many different adventures.

"I've lived a life that's full, I've traveled each and every highway.
And more, much more than this
I did it my way."

In the end, what matters most to him is not where those adventures took him, but that he chartered his own course. While there may have been the occasional regret or failure, he faced them head-on, knowing that he was true to himself first and foremost. He then goes on to ask,

“For what is man, what has he got?
If not himself, then he has naught,
To say the things he truly feels,
And not the words of one who kneels.”

The path has not always been easy, and others have not always agreed with him, but he has experienced all life had to offer, and has not let fear or society dictate his path or direction. He has embraced self-reliance, and knows his thoughts and actions have been his own, unaffected by others or by society.

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Song 3 -- Vanessa Williams -Colors of the Wind

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Song 3 -- Vanessa Williams -Colors of the Wind

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The lyrics of this song capture both the transcendental awe of nature and the belief that we are all connected in some elemental and spiritual way. The song describes this connected world, telling of how the spirit of God lives in all things, and saying,

"But I know every rock and tree and creature,
Has a life, has a spirit, has a name."

Because we are all together, individually distinct yet part of the same universe, we are in a very real sense, a family.

“The rainstorm and the river are my brothers,
The heron and the otter are my friends…”

As a family, we should show respect and tolerance for one another, and for the world around us. True enlightenment comes when we value individual thought, whether it is our own or that of someone else, as revealed in the words,

“But if you walk the footsteps of a stranger,
You'll learn things you never knew you never knew.”

In breaking free from conformity and embracing individual thought, we should respect others as they do the same. Enlightenment comes when we can seize the moment to celebrate the beauty of nature and the world we share, rather than suppressing the voices around us.

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In his podcast, “The Danger of Silence”, teacher Clint Smith advocates for the transcendentalist tenets of independence, intuition and non-conformity -- for listening to your inner-voice and speaking up when you see a great wrong. He shares a quote by Martin Luther King, Jr., who spoke of the dangers of conforming, and equates this lack of independent thought as being at the root of many of the tragedies of history, including discrimination, genocide and war. Mr. Smith challenges his students to be unafraid to challenge the status quo, to defy tradition, “read critically, write consciously, speak clearly, and tell your truth.” Like Thoreau, Mr. Smith searched for a higher purpose, and tried “giving up” some of the trappings of society to become more spiritual, things like soda, French fries and French kisses. By freeing himself from some of these cultural norms, he uncovers many inner truths, and realizes that he has allowed society to dictate his actions and beliefs. This is evidenced when he says, “I spent so much of my life telling people the things they wanted to hear instead of the things they needed to…” Now Mr. Smith encourages his students to do the same –- to seek out enlightenment and listen to understand, not just the words but the meaning behind them. “We spend so much time listening to the things people are saying that we rarely pay attention to the things they don't.” Like the transcendentalists, Mr. Smith believes that we should not blindly follow external authority, and that we must remain true to ourselves and be willing to speak out minds.

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TED Talk Subtitles and Transcript: "We spend so much time listening to the things people are saying that we rarely pay attention to the things they don't," says poet and teacher Clint Smith. A short, powerful piece from the heart, about finding the courage to speak up against ignorance and injustice.

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Poem 1 -- Walt Whitman -- Song of Myself

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Poem 1 -- Walt Whitman -- Song of Myself

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From the very title of the poem, “Song of Myself,” Walt Whitman foreshadows a central pillar of transcendentalism –- oversoul -- the union of man’s spiritual and physical being with God and nature. For instance, he says in the poem, "I am the poet of the Body and I am the poet of the Soul,” revealing his belief that he is lending his voice to celebrate the way mankind is connected to all nature – whether it is daylight, rocks, or rain. No part of the universe is distinct and separate, and spirituality comes in being able to truly see and value the beauty in all things. Whitman, like other transcendentalists, believes that we are all connected, and should look for contentment and self-fulfillment in what is right before us -- in being part of a much greater whole. Like Thoreau, he values simplicity and believes true enlightenment is often lost in the complexity of the world and the desire for material things. Instead, Whitman says we should look internally for peace, and even states, "I think I could turn and live a while with the animals, they're so placid and self-contained." The idea that we are all one, part of a universe that is always changing, should make us feel humble yet powerful, able to perform great things yet content with what already exists today.

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Today, we can see the impact of transcendentalism all around us. Transcendentalists believe in individualism – of relying on your own thoughts and beliefs and being unafraid to act upon them to make the world a better place.  For instance, in the video, they mention a school in Detroit which was unsafe for the students, so the teachers staged a walkout until the safety hazards were addressed. They talked about the young entrepreneurs, building businesses that train and employ people in the poorest communities of Africa -- people that are in some ways forgotten by society as a whole, but not by the individuals who seek to lift them up. In the video, we can see how transcendentalism is evident everywhere. We see it in heroic acts, like those of Malala Yousafzai, who advocates for women's education in Pakistan, even at risk to her own life. And we see it in many more subtle things, like the people that plant and visit gardens, bringing a little of nature’s beauty and tranquility into their world. Transcendentalism recognizes the importance of individual thought and action -- of being free and yet empowered to accomplish great things and find beauty in the world.

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Thoreau embraced the transcendentalist idea of living a life of simplicity – one that is free from the confines and complexities of society. By getting closer to nature -- doing things like fishing and farming and focusing on what he needed to survive -- he was able to find new meaning to his existence and new beauty in the world around him. Thoreau claims that his solitary life, surrounded by nature rather than people, is not lonely because he lives a more spiritual existence, one where he has the freedom and time to explore his own mind. When he was fishing, Thoreau was able to focus on the sounds of nature, the movement and beauty of the water, and the value of patience in contemplating the world on a more spiritual level. In contrast, even at Walden Pond, he can hear the sounds of civilization and progress in the distance, and believes it has the power to destroy the peace and serenity of the natural world and by extension – our path to true happiness.

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Note: I painted this and then took a photo of it.
I painted this picture in elementary school, and believe that in many ways, it reflects the transcendentalist’s awe for the beauty and simplicity of nature. In “Where I Lived and What I Lived For,” Thoreau described how children lead simpler, wiser lives. They have not yet been taught what they should think or feel, and are often more able to truly see and appreciate the world around them. Unlike adults, children are not yet distracted by routine and habit -- by the often meaningless structures and schedules of society -- so they see and embrace life more fully and more clearly.  The transcendentalist perspective is about individual thought and self-expression, and is not dictated by society. Similarly, this painting, which is simple and lacks any formal or technical expertise, tries to capture some of the beauty of nature through the eyes of a child.

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This quote reflects the transcendentalist belief in the enlightenment we can gain from looking to nature for perspective on how to live our lives. In trying to always move faster and farther, we get caught up in the everyday stresses of society and lose sight of the big picture. Nature is infinitely patient in her artistry and we should understand that our place and our pace should not be set by artificial deadlines, but by the meaning and importance of the goal we are trying to achieve. To create something that is beautiful or accomplish something that is meaningful takes time and patience – like a tree that may take many years to grow -- and we must build that perspective into our lives.

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During his time at Walden Pond, Thoreau intentionally sought a life of simplicity, solitude and self-reliance, one where he could focus on experiencing life and achieving true spirituality. He believed that by living off the land, separating himself from the confines and complexity of society, he could get closer to nature and live life in the moment, as it was meant to be lived. He distinguishes between being “alive” and “living,” where the former is a state of existence, and the latter involves finding inspiration and fulfillment.

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With this quote, Emerson captures the essence of transcendentalism -- of seeing beyond the rational to the awe-inspiring artistry of nature and the glory of God. Often, people will rush through life, never taking the time to appreciate the moment and see the beauty that is around them. Emerson, like other transcendentalists, believes that nature’s beauty is the work of God, an opportunity that may be fleeting or easily lost to those who don’t immerse themselves in it. Only by taking the time to seize the moment can we can experience a higher level of consciousness and truly understand what matters in life.

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The idea of the Oversoul is that every person is connected to God, nature, and every other living thing. The many eyes in the painting are each part of a greater whole, able to see one small part of the universe and yet to look inwardly toward something even greater.  Instead of there being a single all-powerful God, God resides both within us and around us -- and the path to enlightenment comes from the creative inspiration and interpretation we draw from our inner voice. Becoming fully aware means we must “see” beyond what our senses may register, to what our intuition tells us is there. And we must embrace the infinite potential that exists in connecting the natural and the spiritual world.

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In his artwork, Steve Dininno shows how people can become puppets, with society pulling the strings, demanding conformity and dependence. The puppet does not stand or move on its own, and therefore does not risk falling or failing. And yet, with no independent movement or thought, he never truly lives. The business suit he wears reflects the way that men become slaves to the routine of work and the quest for material wealth. While “cutting the strings” may mean falling, it is the only way the man will ever be free. It is the only way the life he experiences will be his own.

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Article 2 -- Marjorie Kehe -- American Transcendentalism and the Revolution Within

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Article 2 -- Marjorie Kehe -- American Transcendentalism and the Revolution Within

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Many people think of transcendentalism in a positive light, but there are also those that view it as an overly idealistic ideology that was flawed in its premise and failed to live up to its promise. While students in America often study transcendentalism, their exploration often stops at the discussion of Thoreau and Emerson as “great thinkers,” and ignore that transcendentalism did not gain either widespread adoption or lasting pervasiveness, and the experiments they did “with communal living floundered and their belief in human progress proved naïve.” There was also significant debate over what it meant when applied to reform. Philip Gura, a professor of American literature, describes transcendentalism as “another American Revolution, spiritual in nature and remarkably varied in its practical implications.” In his book, “American Transcendentalism,” Gura provides important context for these different interpretations by introducing the many diverse thinkers that helped shape the movement. He also explains how the transcendentalists’ failure to achieve their stated goals does not account for their impact on intellectual thought. While the radical changes advocated by the transcendentalists may not have materialized, we can see the influence in the narrative of our history as well as how America is perceived today – as a nation of people that values independent and innovative thought.

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'They called themselves 'the club of the like-minded,' " quipped preacher and abolitionist James Freeman Clarke. "I suppose because no two ... thought alike." Annie Russell Marble, who had once lived as one of their numbers, was rather more tart about the American Transcendentalists. They were, she sniped, "a race who dove into the infinite, soared into the illimitable, and never paid cash."

Today, it's as easy to poke fun at the Transcendentalists as it is to be mystified by them. A basic American education generally includes at least a bit of exposure (Thoreau's "Walden" and Emerson's essay "Self-Reliance" show up somewhere while studying the 19th century) but that doesn't necessarily translate into any real understanding of Transcendental thought.

Emerson and Thoreau are revered as great thinkers, but as a whole, what many remember about the group is that their various experiments with communal living floundered and their belief in human progress proved naive.

Into this breach steps Philip Gura, professor of American literature and culture at the University of North Carolina, with American Transcendentalism, a solid, informative, and readable history of the movement.

Gura is the first to agree that definitions of Transcendentalism are slippery, particularly as the movement grew up to become such a "many-headed Hydra." At its outset, in the 1830s, Gura says Transcendentalism coalesced around "a way of perceiving the world, centered on individual consciousness, rather than on external fact."

What this led to was an assertion of the rights of the soul of each individual to interpret life in its own way, or, Gura puts it, "another American Revolution, spiritual in nature and remarkably varied in its practical implications." From the start it appealed to some as a profound expression of idealism, while there were others for whom the movement was nothing but an outrageous form of egotism.

Gura does a good job of guiding the reader through the intellectual currents that shaped Transcendentalism (the intense Scriptural studies of the era, meeting up with European thinkers such as Coleridge, Swedenbourg, Fourier, and Goethe) and also of introducing the Transcendentalists themselves. This eclectic cast of characters includes everyone from the radical ( Orestes A. Brownson) to the exotic ( Margaret Fuller) to the eventually disillusioned ( George Ripley) to the out-and-out eccentric (Bronson Alcott.)

The stories of these thinkers are intriguing, and Gura does a good job of conveying a sense of the intellectual electricity of the times. But there is also a current of sadness running through much of the book because, in the end, what Gura is writing is, in many ways, the story of a failure.

For the most part, the Transcendentalists could not live up to their own idealism. Reforming the human race proved a tougher job than they had imagined and the ongoing conflict in the US over slavery in the 1850s was deeply discouraging to many. The movement did live on into a later generation in the 1880s, but by then it had lost much of its spark.

It was also torn in half by a deep ideological rift. There were the Emersonians, who saw Transcendentalism as largely an individual experience, a type of reform that could only be achieved by going deep inside the individual. But for others, this was selfishness. Transcendentalism, was all about the brotherhood of the human family and needed to be expressed in active deeds for others.

For better or for worse, Gura writes, the Emersonians triumphed - perhaps paving the way for the ruthless individualism of America's Gilded Age.

But if the Transcendentalists failed to bring to earth the heaven they believed they had found within, they nonetheless succeeded in sparking a bright chapter of human intellectual history. As Gura writes, "they remain one of the nation's most compelling and influential intellectual coteries, and as well are the source of many ideas that have come to define what is 'American.' "

* Marjorie Kehe is the Monitor's book editor. Send comments to kehem@csps.com.

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American Transcendentalism and the revolution within

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'They called themselves 'the club of the like-minded,' " quipped preacher and abolitionist James Freeman Clarke. "I suppose because no two ... thought alike." Annie Russell Marble, who had once lived as one of their numbers, was rather more tart about the American Transcendentalists.