self reliance essay outline

A Summary and Analysis of Ralph Waldo Emerson’s ‘Self-Reliance’

By Dr Oliver Tearle (Loughborough University)

‘Self-Reliance’ is an influential 1841 essay by the American writer and thinker Ralph Waldo Emerson (1803-82). In this essay, Emerson argues that we should get to know our true selves rather than looking to other people to fashion our individual thoughts and ideas for us. Among other things, Emerson’s essay is a powerful rallying cry against the lure of conformity and groupthink.

Emerson prefaces his essay with several epigraphs, the first of which is a Latin phrase which translates as: ‘Do not seek yourself outside yourself.’ This axiom summarises the thrust of Emerson’s argument, which concerns the cultivation of one’s own opinions and thoughts, even if they are at odds with those of the people around us (including family members).

This explains the title of his essay: ‘Self-Reliance’ is about relying on one’s own sense of oneself, and having confidence in one’s ideas and opinions. In a famous quotation, Emerson asserts: ‘In every work of genius we recognise our own rejected thoughts; they come back to us with a certain alienated majesty.’

But if we reject those thoughts when they come to us, we must suffer the pangs of envy of seeing the same thoughts we had (or began to have) in works of art produced by the greatest minds. This is a bit like the phenomenon known as ‘I wish I’d thought of that!’, only, Emerson argues, we did think of it, or something similar. But we never followed through on those thoughts because we weren’t interested in examining or developing our own ideas that we have all the time.

In ‘Self-Reliance’, then, Emerson wants us to cultivate our own minds rather than looking to others to dictate our minds for us. ‘Nothing is at last sacred but the integrity of your own mind,’ he argues. For Emerson, our own minds are even more worthy of respect than actual religion.

Knowing our own minds is far more valuable and important than simply letting our minds be swayed or influenced by other people. ‘It is easy in the world to live after the world’s opinion’, Emerson argues, and ‘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.’

In other words, most people are weak and think they know themselves, but can easily abandon all of their principles and beliefs and be swept up by the ideas of the mob. But the great man is the one who can hold to his own principles and ideas even when he is the one in the minority .

Emerson continues to explore this theme of conformity:

A man must consider what a blindman’s-buff is this game of conformity. If I know your sect, I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that, with all this ostentation of examining the grounds of the institution, he will do no such thing? Do I not know that he is pledged to himself not to look but at one side, – the permitted side, not as a man, but as a parish minister?

He goes on:

This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four; so that every word they say chagrins us, and we know not where to begin to set them right.

Emerson then argues that consistency for its own sake is a foolish idea. He declares, in a famous quotation, ‘A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines.’

Instead, great men change and refine their opinions from one day to the next, as new evidence or new ideas come to light. Although this inconsistency may lead us to be misunderstood, Emerson thinks there are worse things to be. After all, great thinkers such as Pythagoras, Socrates, and even Jesus were all misunderstood by some people.

Emerson also argues that, just because we belong to the same social group as other people, this doesn’t mean we have to follow the same opinions. In a memorable image, he asserts that he likes ‘the silent church before the service begins, better than any preaching’: that moment when everyone can have their own individual thoughts, before they are brought together by the priest and are told to believe the same thing.

Similarly, just because we share blood with our relatives, that doesn’t mean we have to believe what other family members believe. Rather than following their ‘customs’, ‘petulance’, or ‘folly’, we must be ourselves first and foremost.

The same is true of travel. We may say that ‘travel broadens the mind’, but for Emerson, if we do not have a sense of ourselves before he pack our bags and head off to new places, we will still be the same foolish person when we arrive at our destination:

Travelling is a fool’s paradise. Our first journeys discover to us the indifference of places. At home I dream that at Naples, at Rome, I can be intoxicated with beauty, and lose my sadness. I pack my trunk, embrace my friends, embark on the sea, and at last wake up in Naples, and there beside me is the stern fact, the sad self, unrelenting, identical, that I fled from. I seek the Vatican, and the palaces. I affect to be intoxicated with sights and suggestions, but I am not intoxicated. My giant goes with me wherever I go.

Emerson concludes ‘Self-Reliance’ by urging his readers, ‘Insist on yourself; never imitate.’ If you borrow ‘the adopted talent’ of someone else, you will only ever be in ‘half possession’ of it, whereas you will be able to wield your own ‘gift’ if you take the time and effort to cultivate and develop it.

Although some aspects of Ralph Waldo Emerson’s argument in ‘Self-Reliance’ may strike us as self-evident or mere common sense, he does take issue with several established views on the self in the course of his essay. For example, although it is often argued that travel broadens the mind, to Emerson our travels mean nothing if we have not prepared our own minds to respond appropriately to what we see.

And although many people might argue that consistency is important in one’s thoughts and opinions, Emerson argues the opposite, asserting that it is right and proper to change our opinions from one day to the next, if that is what our hearts and minds dictate.

Similarly, Emerson also implies, at one point in ‘Self-Reliance’, that listening to one’s own thoughts should take precedence over listening to the preacher in church.

It is not that he did not believe Christian teachings to be valuable, but that such preachments would have less impact on us if we do not take the effort to know our own minds first. We need to locate who we truly are inside ourselves first, before we can adequately respond to the world around us.

In these and several other respects, ‘Self-Reliance’ remains as relevant to our own age as it was to Emerson’s original readers in the 1840s. Indeed, perhaps it is even more so in the age of social media, in which young people take selfies of their travels but have little sense of what those places and landmarks really mean to them.

Similarly, Emerson’s argument against conformity may strike us as eerily pertinent to the era of social media, with its echo chambers and cultivation of a hive mind or herd mentality.

In the last analysis, ‘Self-Reliance’ comes down to trust in oneself as much as it does reliance on oneself. Emerson thinks we should trust the authority of our own thoughts, opinions, and beliefs over the beliefs of the herd.

Of course, one can counter such a statement by pointing out that Emerson is not pig-headedly defending the right of the individual to be loudly and volubly wrong. We should still seek out the opinions of others in order to sharpen and test our own. But it is important that we are first capable of having our own thoughts. Before we go out into the world we must know ourselves , and our own minds. The two-word axiom which was written at the site of the Delphic Oracle in ancient Greece had it right: ‘Know Thyself.’

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• Emerson's Essays

Ralph Waldo Emerson

• Literature Notes
• About Self-Reliance
• Ralph Waldo Emerson Biography
• Summary and Analysis of Nature
• About Nature
• Introduction
• Summary and Analysis of The American Scholar
• About The American Scholar
• Paragraphs 1-7
• Paragraphs 8-9
• Paragraphs 10-20
• Paragraphs 21-30
• Paragraphs 31-45
• Summary and Analysis of The Over-Soul
• About The Over-Soul
• Paragraphs 1-3
• Paragraphs 4-10
• Paragraphs 11-15
• Paragraphs 16-21
• Paragraphs 22-30
• Summary and Analysis of Self-Reliance
• Paragraphs 1-17
• Paragraphs 18-32
• Paragraphs 33-50
• Summary and Analysis of The Transcendentalist
• About The Transcendentalist
• Paragraphs 1-5
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• Summary and Analysis of The Poet
• About The Poet
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• Critical Essays
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• Emerson Unitarianism, and the God Within
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Summary and Analysis of Self-Reliance About Self-Reliance

Published first in 1841 in Essays and then in the 1847 revised edition of Essays , "Self-Reliance" took shape over a long period of time. Throughout his life, Emerson kept detailed journals of his thoughts and actions, and he returned to them as a source for many of his essays. Such is the case with "Self-Reliance," which includes materials from journal entries dating as far back as 1832. In addition to his journals, Emerson drew on various lectures he delivered between 1836 and 1839.

The first edition of the essay bore three epigraphs: a Latin line, meaning "Do not seek outside yourself"; a six-line stanza from Beaumont and Fletcher's Honest Man's Fortune ; and a four-line stanza that Emerson himself wrote. Emerson dropped his stanza from the revised edition of the essay, but modern editors have since restored it. All three epigraphs stress the necessity of relying on oneself for knowledge and guidance.

The essay has three major divisions: the importance of self-reliance (paragraphs 1-17), self-reliance and the individual (paragraphs 18-32), and self-reliance and society (paragraphs 33-50). As a whole, it promotes self-reliance as an ideal, even a virtue, and contrasts it with various modes of dependence or conformity.

Because the essay does not have internally marked divisions delineating its three major sections, readers should number each paragraph in pencil as this discussion will make reference to them.

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Self-Reliance - Paragraphs 1-8 Summary & Analysis

Paragraphs 1-8 Summary

"Ne te quaesiveris extra" is Latin for "do not look outside yourself." This is the first line of Emerson's essay "Self Reliance." It is a summation of the entire essay, the message that a person should look to him/herself for inspiration, judgment and validation of his or her own thoughts and ideas. Emerson expands upon this saying by offering logical proof and examples to demonstrate why he believes it is best to be self-reliant.

In paragraph one, Emerson urges the reader to be bold and unafraid to voice his inner thoughts to the world at large. Emerson cites Moses, Plato and Milton as examples of men who used non-traditional thinking for their time and were unafraid to voice their own original thoughts and ideas. Emerson suggests that it takes practice for a man to become aware of his thinking and...

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Self-Reliance

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Transcendentalism

Ralph Waldo Emerson is one of the central figures associated with the American philosophical and literary movement known as transcendentalism. Transcendentalism thrived during the late 1830s to the 1840s in the US and originated with a group of thinkers in New England that included Emerson. The transcendentalists believed that the US needed reformation in its religion, arts, higher education, and culture. Emerson’s “Self-Reliance” is one of the most important statements of transcendentalist beliefs and how…

Nonconformity, Morality, and Individual Greatness

In keeping with his transcendentalist beliefs, Emerson was skeptical of forces that pushed the individual to conform to society . Emerson’s rejection of society (including any of its established institutions) as a source of truth and morality fit into a broader historical moment occurring in America at the time when Emerson was writing (in the 1830s and 1840s). The Second Great Awakening, a religious revival movement, rejected many of the faiths settlers had brought with…

Anti-Enlightenment Ideas and American Culture

Emerson wrote “Self-Reliance” in 1841. The United States had won the Revolutionary War only 65 years earlier, and the Constitution had existed for just 52 years. In other words, the United States was still a very young nation, and Emerson shared with many other American writers and thinkers a preoccupation with finding and creating a uniquely American culture, one that was not so dependent upon Europe. Most thinkers of the earlier years of the United…

Emerson and other transcendentalists believed that nature —rather than society , institutions, or the Church—is the ultimate source of truth about the self, God, and existence. As Emerson put it in another essay he wrote, “The Foregoing generations beheld God and Nature face to face; we—through their eyes. Why should not we also enjoy an original relation to the universe.” In this quote, Emerson is saying that, while previous generations connected directly to God and…

Overview Outline of Self Reliance Essay by Ralph Waldo Emerson | Google Slides

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⭐This slide show provides a big picture overview of Emerson's essay titled Self Reliance . ⭐This slide show uses brief quotes from the essay in order to draw out and illuminate the main points of the essay. ⭐Several questions at the end provide ideas for discussions, essays, journal entries, group work .

This is the Google Slides version. If you need the PowerPoint version, click here . ⭐Perfect for including visuals in your distance learning modules as well as for in traditional and homeschool settings. Editable, for your convenience. Image rich, 15 beautiful slides.

For your convenience, this is an EDITABLE document. If you need to tweak the presentation to better suit the needs of your classroom, you will be able to edit this document!

• Cover Page:: Self Reliance
• Overview in Quotes
• Self Reliance. Be Yourself.
• Nonconformity
• A Simple Life
• Trust Yourself
• Try, try again
• Obstacle to Self Reliance: Prayer
• Obstacle to Self Reliance: Traveling
• Obstacle to Self Reliance: Imitation
• Obstacle to Self Reliance: Society
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What is Self-Reliance and How to Develop It?

Even though Ralph Waldo Emerson may not have introduced the concept, it was he who brought it to the general public with his 1841 essay Self-Reliance .

In positive psychology, self-reliance has strong theoretical significance thanks to its implications for happiness. You’ll probably notice some overlap, or at least potential implications for self-worth, self-expression, self-knowledge, resilience, and for self-acceptance.

So, it’s not about doing everything yourself. It’s not about being financially independent, either. And it’s certainly not about shouldering every hardship you face all on your lonesome. In this article, we’ll have a look at what being self-reliant really refers to, and how we can develop it within ourselves.

Before you read on, we thought you might like to download our three Self-Compassion Exercises for free . These science-based exercises will not only help you increase the compassion and kindness you show yourself but will also give you the tools to help your clients, students or employees show compassion and develop the confidence to rely on themselves.

This Article Contains:

What is the meaning of self-reliance, the psychology of self-reliance, ralph waldo emerson and self-reliance, 3 examples of self-reliance, the importance of having self-reliance, how to develop self-reliance, 14 self-reliance skills for preschoolers, 3 self-reliance activities for youth (pdf), the self-reliance scale, self-reliance and transcendentalism, recommended youtube videos, a take-home message.

Interestingly, there’s no single sentence—not even from Emerson himself—that really captures all the aspects of self-reliance in one pop.

Merriam Webster defines self-reliance simply as ‘ reliance on one’s own efforts and abilities ’, which doesn’t quite do the concept much justice, either.

Let’s look at the psychological mentions of self-reliance for a better understanding.

In an age where statistics allows almost everything to be psychometrically measured and operational definitions abound, it isn’t surprising that there’s no one definition for self-reliance.

What we do know is that the concept has been linked to ‘the self’—in its psychological sense—for at least several decades (Baumeister, 1987).

More specifically, self-reliance is consistently mentioned alongside, if not within, discussions of self-definition. What makes it unique is the approach to society that self-reliance encompasses—it has been alluded to roughly in psychological journals as:

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As mentioned, Self-Reliance is the topic (and title) of an 1841 essay from US philosopher Ralph Waldo Emerson. Born in Boston in 1803, Emerson wrote poetry and gave lectures that would greatly influence other famous names such as Henry Thoreau and Walt Whitman (IEP, 2019).

Self-Reliance contains Emerson’s beliefs and perspectives on how society negatively impacts our growth. He argues strongly that self-reliance, self-trust, and individualism, amongst other things, are ways that we can avoid the conformity imposed upon us. Or, he also argues, that we quite frequently impose upon ourselves.

It’s a powerful piece of work, and although I’ll try to isolate the most heavily emphasized aspects, it is definitely worth reading in its entirety. If you’d rather listen, there’s also a link to the free audiobook at the end of this article.

Many things can be construed from Emerson’s writings. Here are a few examples of some key concepts that shine through in his seminal essay, Self-Reliance .

1. Thinking Independently

The ability to think autonomously goes hand in hand with trusting your own instinct. Lots of Emerson’s work centered on how people tend to ‘hide behind’ what they’ve learned from society, or significant others within society. He believed this was mere imitation and was linked with a lack of confidence in one’s own intuition and rational capabilities.

Basically, if you (or I, or anyone) believe in something, and consider that it holds merit after thinking it through, there should be nothing holding us back from voicing it with confidence. Not to do so, Emerson believed, is to conform to societal expectations for no good reason.

2. Embracing Your Individuality

As a more practical example, we can imagine that Bella has parents who are both lawyers. They want nothing more than for Bella to follow in their footsteps and are encouraged by her excellent grades at school.

At home, however, Bella finds that she’s spending every spare minute writing poetry. She wants to make a difference to the world and touch people’s lives through verse. This is where she finds her greatest happiness and decides instead to pursue a career as a poet instead.

3. Striving Towards Your Own Goals, Bravely

In an extension of the above, Bella seeks to take steps toward achieving her own goals of becoming a poet. She’s aware that she’ll receive a lot more emotional and financial support by following her parents’ dreams, but she’s willing to take her chances. Bella believes in ‘cause and effect’ (Emerson, 1967), and purposeful action. She isn’t overly concerned about rejection by her parents, because she just wants to be herself.

These examples are based on the key arguments in Emerson’s original paper on self-reliance, and represent the three concepts most closely related to individualism. It’s important to remember that self-reliance is not about cutting yourself off from everybody.

That is, being true to yourself, being capable of independent thought, knowing your own loves and being able to pursue them independently of others’ judgments is not the same as isolating yourself from society.

While Emerson does expand considerably on the value of solitude, the idea of social networks—of having friends—features strongly in his work. We’ll touch on these shortly when we look at how to develop self-reliance.

Having self-reliance is important for several reasons. The most obvious being that depending on others for help, means there will be times when it’s not available.

But let’s dig a little deeper to understand how and why you can use this concept to flourish, grow, find, and nurture happiness. Self-reliance is also important because it:

• Means you can solve problems and make decisions by yourself . This is critical as we grow older and learn to live independently;
• Allows you to feel happy by yourself, in yourself , and about yourself —without needing to rely on others;
• Involves developing self-acceptance , a very powerful thing to have;
• Involves acquiring self-knowledge and practicing self-compassion ;
• Gives you perspective, which in turn…
• Gives you direction.

Of course, the list is very far from exhaustive. If you have personally experienced, or believe other important benefits from becoming self-reliant, please do share them.

Whether you want to develop self-reliance yourself, or you’d like to help your child on their own journey of development, here are some tips.

Steps to self-reliance – Mandy Kloppers

In an article on developing self-reliance, mental health counselor Mandy Kloppers offers several practical steps.

Her main tips include (Kloppers, 2019):

1. Accepting yourself, and being your own best friend.

Learning and appreciating your own character strengths is very important in being able to support yourself as you go through life. What are your character strengths ? Are you kind? Curious? Brave? Don’t forget to reflect on your achievements and the things you accomplish that make you feel proud. It’s important not to put yourself down or sabotage your own efforts.

2. Inner confidence.

In society, we’re conditioned to feel happy when we receive compliments, praise, and reassurance from others. If that’s not forthcoming, we can feel insecure or vulnerable, sometimes even helpless. Being self-reliant involves the ability to feel confident in yourself when these aren’t around—because they may not always be. Not sure what to be confident about? Try one of these activities to increase your sense of self-worth .

3. Making our own decisions.

Kloppers advises against looking consistently outside for security and relying on others to accept us for who we are. When we can accept ourselves as unique and practice non-judgment, we can find security from inner sources.

This rational, independent thinking is something we’ve already touched on. As children, we learn to look to others for guidance when solving problems or making decisions. The tendency becomes ingrained within us, and as adults, we aren’t always capable of handling adversity in a way that we feel sure about. Have confidence in your own capabilities and it becomes a lot easier to find security within.

4. Recognize and manage dependence.

Becoming aware of when you tend to turn to others is a part of self-knowledge. We may know that we turn to others for certain things, but sometimes this means we’re missing out on a chance to build up our own confidence. Setting goals and achieving them your own way not only gives you a sense of accomplishment and reward but greater belief in your own judgment.

5. Accept yourself for who you are.

Self-acceptance is a huge thing. Instead of looking to others for approval, it’s alright to give that approval yourself. Seeking others’ acceptance is yet another way that we practice dependence on others, and it can be a pervasive, hard-to-shake habit. To develop self-reliance, we need to notice these tendencies before we can change them. But it’s worth it.

You can read more in the original post .

Self-reliance – Ralph Waldo Emerson

We can also draw very clear inferences directly from Emerson’s essay itself. From this, more ways to develop self-reliance include:

1. Having your own values.

Society’s values may not be aligned with our own deep-rooted beliefs. This can be at such a subconscious level that we don’t always pick up on it. If society values one thing, and it’s not congruent with our own, we can feel as though it’s hard to gain acceptance.

For example, you may value diversity and inclusiveness but maybe work somewhere that doesn’t also value such a culture. This creates cognitive dissonance that can be unpleasant to deal with (Fostinger, 1957).

2. Not relying on ‘things’ to feel happiness.

Emerson also argued strongly about the negative potential influences of material possessions; he was of the belief that we live in materialistic times. Life is constantly changing if we tie our happiness to external objects, what happens when they’re gone?

3. Decide who you want to be, and how you want to get there.

Pretty much, this is almost the same as having your own values. Except that once we know our own values, we can understand what makes us happy and how we would like to live our lives. Then, we exercise our own judgment about how we want to get there.

Arguably, these aren’t the only ways we can develop self-reliance. It’s also true that children will often need much simpler approaches to learning that can often start at a more practical level. Learning to tie one’s own shoelaces, take on little jobs, and so forth.

Self-reliance begins at an early age; at least, some basic elements of it definitely do.

Other aspects of self-concept take a little more time to really develop—such as learning to view ourselves as independent and challenging others’ perspectives.

Examples of self-reliance skills for preschoolers are far more simple. According to preschool director and author Carolyn Tomlin , self-reliance includes:

1. Solving Problems Themselves

Of course, these will be problems that can reasonably be considered within the cognitive and physical capabilities of K1 and K2 kids. Teachers and parents can offer preschoolers support and help during the process while allowing them the freedom to trial-and-error and exercise discretion (Vygotsky, 1978).

2. Making Their Own Rules For Play

As kids play, there are times when teachers can step back and let them establish their own rules for games and make-believe. Through this, they can develop their own boundaries (NIDirect.gov.uk, 2019).

3. Scheduling Routine Tasks

Tomlin suggests parents and educators start small and work their way up gradually. That is, an adult can make the child a timetable for chores that they are expected to complete. Kids can check these off as they complete them or put a star beside the task. Over time, these chores will adapt to suit a kids level of development, but they can start simple, like feeding a pet or cleaning their play area.

4. Managing Their Time

This builds on the previous skill. As they grow, kids can learn to start doing the timetabling for themselves. A nice exercise for this is included in the next section on Self-Reliance Activities for Youth.

5. Developing Independent Thought

Giving kids options allows them to think and choose for themselves. This is the first step toward independent thought at a much higher level later on.

6. Making Friends

Emerson described the joy of friendship as (1967): “ the spiritual inspiration that comes…when you discover that someone else believes in you and is willing to trust you with a friendship ”. As kids make friends, they learn to build up positive images of themselves while expressing care and empathy for their peers.

7. Completing What They Begin

When the initial fun wears off, the temptation to just walk away from an activity is pretty familiar to most of us. This is despite the fact that perseverance can often lead to incredibly rewarding and intrinsically motivating results. Teaching kids to complete small tasks that they get started on is a good way to help them develop self-knowledge, self-discipline, and pursue larger goals (Locke & Latham, 1990).

8. Tidying Up After Themselves

Such a basic self-reliance skill that most of us probably can’t recall when or where we learned it the first time around. For preschoolers, it provides a sense of stability and predictability—but more importantly, a means for achieving it. This can be valuable for dealing with turmoil or adversity in more serious scenarios.

9. Asking for help

In order to learn, and to eventually make rational, individual decisions, kids shouldn’t be afraid to reach out for help when they need it. Being comfortable with yourself, as Emerson argued, is a key part of being self-reliant (Emerson, 1967). Even if that means asking others for guidance or clarification (Warburton, 2016).

In another look at self-reliance in children, Prime Performance Psychologist Dr. Jim Taylor offers up some broader categories for self-reliance skills in kids (Taylor, 2018):

1. Cognitive Skills – gathering and rationally analyzing information to solve problems and make decisions;

2. Emotional Skills – Managing emotions responsibly. This is very similar to the Emotional Intelligence concept of Emotional Regulation, and applies to our social interactions with others;

3. Behavioral Skills – These include working and studying, though at the preschool level they will still be relevant at a much, much simpler level;

4. Interpersonal Skills – Making friends, communicating, and related skills;

5. Practical Skills – Here, Taylor describes activities in everyday life, just like the chores suggested by Tomlin above. For preschoolers, this could mean tidying up their toys, feeding a pet, or similar.

In this next part, some more specific activities and PDFs that will hopefully give a better sense of how both preschoolers and older kids can develop self-reliance.

If you’re a teacher, parent, or are involved in youth work, here are three activities (as PDFs) that you can easily download and use as resources. There are a few different elements of self-reliance within these, including simple practical tasks that younger ones can easily get a hold of.

1. I am and I can

This one’s a group activity that’s best suited for younger children of about KS1 or KS2.

The underpinning theory of this exercise is that kids can develop a sense of their own competence by learning to identify their own strengths as a person. These can include unique capabilities, talents, and characteristics—once kids become aware of these, they can tune into these positive aspects in difficult situations.

You will need some large pieces of paper, drawing materials, and some space for the group.

Start by inviting the kids to think of things that they can do well, and which make them feel good about that ability. For example, this could be running really fast or able to pick out different types of birds.

You can then play a round of ‘I am good at…’, in which kids take turns to chat about these things by finishing the sentence. If you find that one or more children don’t feel they can respond, ask another kid to step in with something they believe that person does well.

Then, talk about how learning is a lifelong activity—it’s something we never stop doing and we are always learning new skills. You can use this opportunity to go back over the things they’ve just said, which they didn’t have a few years ago. Share one of your own learning experiences and note any difficulties you encountered, but end with how satisfying it was to finally learn that skill.

End with a group round of ‘I can…’, giving the children a chance to re-affirm their beliefs in their strengths.

Kids can then break into smaller groups. In these, one child will lie on a piece of paper while the others draw around him or her, creating a body outline. Get the rest of the children to ‘decorate’ this body shape by drawing all the talents and skills they can see in that child. The final touch is that each group member can write a positive statement of encouragement and put it by the body outline.

These completed ‘body shapes’ are good to hang around the classroom, so kids can see them every day.

2. Getting Organized

Another great self-reliance activity for children of writing age is getting them to schedule their own time.

This is a simplified exercise centered on individualism and personal responsibility, two of Emerson’s key foci. Of course, you can flexibly adapt the difficulty and independence level of the timetabling approach to suit a certain young person’s particular needs and their level of development.

It’s as simple as asking them to create their own timetable for reaching their weekly, monthly, annual, or long-term goals. Children can use this activity to learn that getting there in the future means organizing now . They can also get affirmation about their achievements by logging when they accomplish a certain task or goal.

Headings that you may find useful for a timetable include:

Subject – Kids can write the theme of their goal, and you can use homework as one idea, or broader life goals as another.

Assignment/Responsibility – Another possibility is ‘ Change I want to Make ’, although this would ideally accompany another category encompassing ‘ Steps I can take to make the change ’ (Polk Mentoring Alliance, 2008: 18).

Due Date ; and

Completed – Where the child can have a visible reminder of their accomplishments.

3. Personal Mission Statement

The PDF we just introduced in the last exercise also has some resources for children to create their own personal mission statements.

However, we thought it would be nice to provide a template that teenagers and older children might be able to benefit from.

Personal Mission Statements also ask a young person to think about who they are, what they represent, what they want to accomplish, and why. They encourage self-reliance by inviting the writer to look inside themselves and seek their own values and beliefs.

This resource is more of a framework than a template, and it asks the young person to answer three questions so they can craft their own statement:

• Outline your perfect day with unlimited resources. Describe as much as you can about your passions and interests.
• Imagine you’re happily surrounded by your family at the age of 150. What would you tell them about the most important things in life?
• Pretend it’s a significant milestone at a later stage in life; maybe you’ve turned 30, 50, or 80. The press asks you to summarize your accomplishments and think about what you’d hope your colleagues, peers, and family to say when discussing you. How would you like to have made a difference in their lives?

The next part is for the writer to review the answers to these questions. The idea is that these should give them valuable help to answer the questions above. That is, as noted above: who they are, what they represent, what they want to accomplish, and why .

This PDF from Humboldt State University is the outline for the exercise in its full form.

So how is self-reliance measured? One assessment sometimes used by therapists and teachers is called the Self-Reliance Scale.

The Self-Reliance Scale (SRS) is one measure in the Behavior Assessment System for Children (BASC-3) (Sandoval & Echandia, 1994). The BASC-3 itself is a tool for assessing whether school-age children of 3 to 18 years old may require extra support for their emotional and behavioral functioning (Pearson Clinical, 2019).

Utilized in both clinical and educational contexts, the BASC is sometimes administered by educators, and sometimes by parents. If you have come across this assessment before, you’ll know that it contains several scales, one of which is used to measure Self-Reliance.

Specific self-reliance items taken directly from the BASC-3 include the following (Reynolds & Kamphaus, 2015: 19):

• I am someone you can rely on;
• I can solve difficult problems by myself;
• If I have a problem, I can usually work it out;
• Others ask me to help them;
• I am dependable;
• My friends come to me for help;
• I am good at making decisions; and
• I am reliable.

Youths taking the BASC-3 usually give a self-report answer on either a Likert scale or they can give a True-False answer. Usually, the forms take only a few minutes to administer in total. You can find the sample report by Pearson Clinical, which was put together by Dr. Kamphaus and the late Dr. Reynolds.

Want to know more about Transcendentalism and how it’s linked to self-reliance?

What is Transcendentalism?

The Transcendentalism movement is generally acknowledged as having begun around 1820-1836 in New England.

Not to be equated with Transcendental Meditation, which is a practice, Transcendentalism is described by the Stanford Encyclopedia of Philosophy (Goodman, 2003) as:

“an American literary, political, and philosophical movement of the early nineteenth century, centered around Ralph Waldo Emerson”

Several key ideas underpin this movement, with one of the original sense that individual purity can be ‘corrupted’ by society; that institutions thus (negatively) impact on how the individual mentally ‘forms’ their perspectives and experience of the world around them (Grusin, 1991; Goodman, 2003).

This latter concept may be familiar if you’ve read the work(s) of Immanuel Kant, who famously distinguished between ‘perception’ and ‘intuition’ (Kant, 1949).

To be uncorrupted, therefore, Transcendentalism advocates individualism. And this links back to positive psychology in, frankly, quite a beautiful way. Put simply, we can choose to ignore, invalidate, or dismiss the (sometimes negative, some would argue false) information we perceive from society. This gives us the power, academics argue, to transform ourselves, as well as the world in which we live (Díaz & González, 2012).

Transcendentalism in Self-Reliance

Emerson believed that societal pressures—institutions and others—were responsible for a lot of conformist behavior. In fairly rough terms, his view was that children alone don’t succumb to these pressures. In fact, he describes the “nonchalant boy” as the only kind of self-reliant individual who offers “independent, genuine verdict” (McClelland, 2011).

The idea that one can rely on his or her own judgment, choices, and be free from these societal influences is to be self-reliant. As such, according to Transcendentalism and Emerson, it’s better to trust yourself. In some cases, if not most or all cases, to trust yourself over and above what others believe.

As well as the original text in audio format, here are some lovely videos that explain the concept and its benefits.

1. Self-Reliance By Ralph Waldo Emerson | Animated Book Summary

This video is a review of Emerson’s original essay in audiobook format, plus some explainers. Please note, there’s a swear word thrown in.

Nonetheless, it’s nicely animated, and provides a concise overview of some key concepts, four of which are:

• Taking responsibility (which comes along with accountability);
• Being informed about the environment you’re in;
• Knowing your direction and the steps required to reach your goal; and
• Making autonomous decisions.

2. Self Reliance, by Ralph Waldo Emerson, Essay Audiobook, Classic Literature

Here’s the actual essay itself, which is in the public domain. You can listen to the whole thing in its entirety, which lasts a little over an hour.

3. Emotional Dependency vs. Self-Reliance

This is another lovely animation that talks about looking within yourself and reducing your reliance on others. The key takeaways are that awareness is a first step, and that self-reliance can impart a sense of emotional freedom.

4. PNTV: Self-Reliance by Ralph Waldo Emerson

Brian Johnson makes video podcasts about personal growth books on his channel Philosophers Notes TV. In this clip, he takes five key concepts of self-reliance and discusses them in a pretty nice mini-talk.

It’s interesting to see how different people interpret Emerson’s original essay in diverse ways, yet the core principles are pretty clear.

5. Ralph Waldo Emerson’s Life

It’s hard not to learn all about self-reliance and not find out more about what shaped the person behind the concept. This is a very short 2-minute video that features some quotes from Emerson, along with biographical facts about the man’s life.

If videos aren’t your thing, you may appreciate some quotes on self-reliance. Hopefully, there will be something you find useful, inspirational, or help you develop your own self-reliance.

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.

Ralph Waldo Emerson

I am no bird; and no net ensnares me: I am a free human being with an independent will.

Charlotte Brontë, Jane Eyre

Freedom (n.): To ask nothing. To expect nothing. To depend on nothing.

Ayn Rand, The Fountainhead

Don’t let the noise of others’ opinions drown out your own inner voice.

You have brains in your head. You have feet in your shoes. You can steer yourself in any direction you choose. You’re on your own. And you know what you know. And YOU are the one who’ll decide where to go.

Moral autonomy appears when the mind regards as necessary an ideal that is independent of all external pressures.

Jean Piaget

Remember, you and you alone are responsible for maintaining your energy. Give up blaming, complaining and excuse making, and keep taking action in the direction of your goals – however mundane or lofty they may be.

Jack Canfield

There is no dependence that can be sure but a dependence upon one’s self.

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.

You don’t have to worry about burning bridges if you’re building your own.

Kerry Wagner

The only person you are destined to become is the person you decide to be.

The individual has always had to struggle to keep from being overwhelmed by the tribe. If you try it, you will be lonely often, and sometimes frightened. But no price is too high to pay for the privilege of owning yourself.

Friedrich Nietzche

Tradition: a cage for the free spirit.

Marty Rubin

You cannot help people permanently by doing for them, what they could and should do for themselves.

Abraham Lincoln

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.

Children must be taught how to think, not what to think.

Margaret Mead

Always remember you are braver than you believe, stronger than you seem, and smarter than you think.

Christopher Robin

Life is not easy for any of us. But what of that? We must have perseverance and above all confidence in ourselves.

Marie Curie

Have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary.

Foolish faith in authority is the worst enemy of truth.

Albert Einstein

The best lightning rod for your protection is your own spine.

Rather than love, than money, than fame, give me truth.

Henry David Thoreau, Walden

To find yourself, think for yourself.

17 Exercises To Foster Self-Acceptance and Compassion

Help your clients develop a kinder, more accepting relationship with themselves using these 17 Self-Compassion Exercises [PDF] that promote self-care and self-compassion.

Created by Experts. 100% Science-based.

Today we’ve thought about what it means to be self-reliant. As well as having a look at the concept in positive psychology, we’ve touched a bit on how Ralph Waldo Emerson contributed so much to the concept through his work.

If you’ve wondered why the idea is so important, hopefully, you’ll find some of what we’ve considered to be of use—the ideas of independent thought and using your own beliefs to guide you.

You can develop self-reliance by learning to be yourself, practicing making your own judgments, and holding your own values. As you use these to guide you towards your goals, remember not to underestimate the power of your own intuition. Don’t be afraid to be yourself.

Hopefully, some of our exercises have been helpful and guided you towards further reading. It’s a fascinating topic!

As always, we’d more than love to hear any of your thoughts or comments. Feel free to share them just below!

We hope you enjoyed reading this article. Don’t forget to download our three Self Compassion Exercises for free .

• Baumeister, R. F. (1987). How the self became a problem: A psychological review of historical research. Journal of personality and social psychology, 52 (1), 163-176.
• Díaz, E. C., & González, J. C. S. (2012). The roots of positive psychology. Papeles del psicólogo, 33 (3), 172-182.
• Emerson, E. W. (2013). The Complete Works of Ralph Waldo Emerson (Vol. 11). Read Books Ltd.
• Festinger, L. (1957). A Theory of cognitive dissonance . Stanford, CA: Stanford University Press.
• Festinger, L. (1959). Some attitudinal consequences of forced decisions. Acta Psychologica, 15 , 389-390.
• Goodman, R. (2003). Transcendentalism . Retrieved from https://plato.stanford.edu/entries/transcendentalism/.
• Grusin, R. A. (1991). Transcendentalist hermeneutics: institutional authority and the higher criticism of the Bible. Duke University Press.
• Internet Encyclopedia of Philosophy (IEP). (2019). Ralph Waldo Emerson (1803—1882). Retrieved from https://www.iep.utm.edu/emerson/
• Locke, E. A., & Latham, G. P. (1990). A theory of goal setting & task performance . Prentice-Hall, Inc.
• Kant, I. (1949). Critique of practical reason, and other writings in moral philosophy.
• Kloppers, M. (2019). Steps to Self-Reliance . Retrieved from https://www.mentalhelp.net/blogs/steps-to-self-reliance/.
• McClelland, M. (2011). Emerson and the voice of the child . PhD Thesis, Washington University in St Louis. Retrieved from https://openscholarship.wustl.edu/cgi/viewcontent.cgi?article=1613&context=etd.
• NICurriculum.org. (n.d.). Northern Ireland Curriculum: Getting to Know Me. Retrieved from https://www.nicurriculum.org.uk/docs/key_stages_1_and_2/areas_of_learning/pdmu/livinglearningtogether/year3/yr3_unit1.pdf
• NIDirect.gov.uk. (2019). How play helps children’s development . Retrieved from https://www.nidirect.gov.uk/articles/how-play-helps-childrens-development.
• Pearson Clinical. (2019). Identify and manage behavioral and emotional strengths and weaknesses with the BASC™-3. Retrieved from https://www.pearsonclinical.com/education/landing/basc-3.html.
• Reynolds, C. R. & Kamphaus, R.W. (2015). Behavior Assessment System for Children, Third Edition (BASC™-3) BASC-3 Self-Report of Personality – College Interpretive Summary Report . Retrieved from https://images.pearsonclinical.com/images/assets/basc-3/BASC-3-Sample-Report-College.pdf.
• Sacks, K. S. (2003). Understanding Emerson: “The American Scholar” and His Struggle for Self-Reliance . Princeton: Princeton University Press.
• Sandoval, J., & Echandia, A. (1994). Behavior assessment system for children. Journal of School Psychology, 32 (4), 419-425.
• Taylor, J. (2018). Raise Self-Reliant Children . Retrieved from https://www.psychologytoday.com/us/blog/the-power-prime/201809/raise-self-reliant-children.
• Tomlin, C.R. (2008). 10 Ways to Create Self-Reliant Learners . Retrieved from http://www.earlychildhoodnews.com/earlychildhood/article_view.aspx?ArticleID=503
• Ulstad, K., Owen, G., and Mortenson, R. (2008). The Self-Reliance Achievement Scale (SRAS). Retrieved from https://www.wilder.org/sites/default/files/imports/SRAS_Statewide_3-08.pdf
• Vygotsky, L. S. (1978). Mind in society: The development of higher psychological processes. Cambridge, Mass.: Harvard University Press.
• Warburton, G. (2016). Ask More, Tell Less: A Practical Guide for Helping Children Achieve Self-Reliance . Denver, Colorado: Outskirts Press.

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thank you for the information!

Solid article. It did not leave anything out. Thank you for taking the time, and doing the research to write this very well composed, useful, and informative article.

This article gave me the insight to upskill and reskill myself in Self-reliance.

Thank so much for the article. It is very informative

What are the social cultural factors affecting self-reliance

Thanks for your question. There is a plethora of resources that explore a range of factors affecting self-reliance. I have found a few that might be relevant for you, which can be found here and here . In general, I suggest looking into the middle-range theory of self-reliance to better understand the theoretical framework.

I hope this helps!

Kind regards, -Caroline | Community Manager

I got more insights on self reliance and am going to apply it.

very educative article, I have learnt a lot as it has left me with so much insights and wisdom. Thank you.

This is JUST what is needed in support of my ASD/neurodivergent teen battling depression.

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The Meaning of Self-Reliance one who wrote it The Self-Reliance by Ralph Waldo Emerson, a renowned and esteemed philosopher of his day, is a book that speaks volumes about the meaning of a person as an autonomous being and the only decision-maker of his or her life. Emerson establishes a self-contained...

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Self Reliance Self reliance is the ability to be independent of others and to trust in one's own resources to meet any challenge that life throws at you. This includes not only your physical needs but also your emotional and mental well-being.Becoming Self Reliant Becoming self reliant can be very rewarding, and...

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Long-term care services involve providing additional services and goods to the vulnerable, such as the elderly and young people who have developed functional incapacities. A sizeable portion of personal care spending in the United States goes into the provision of paid and regulated care services. The government and the private...

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Self Reliance by Ralph Waldo Emerson

Fresh Reads

“Man is 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.” —Epilogue to Beaumont and Fletcher’s Honest Man’s Fortune.

Cast the bantling 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. Always the soul hears an admonition in such lines, let the subject be what it may. The sentiment they instil 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 always the inmost 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 Milton is that they set at naught books and traditions, and spoke not what men, but what they thought. A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the lustre of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts; they come back to us with a certain alienated majesty. Great works of art have no more affecting lesson for us than this. They teach us to abide by our spontaneous impression with good-humored inflexibility then most when the whole cry of voices is on the other side. Else to-morrow a stranger will say with masterly good sense precisely what we have thought and felt all the time, and we shall be forced to take with shame our own opinion from another.

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. It is not without preestablished harmony, this sculpture in the memory. The eye was placed where one ray should fall, that it might testify of that particular ray. Bravely let him speak the utmost syllable of his confession. 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. It needs a divine man to exhibit anything divine. 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 Eternal was stirring 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 pinched in a corner, not cowards fleeing before a revolution, but redeemers and benefactors, pious aspirants to be noble clay under the Almighty effort let us advance on Chaos and the Dark.

What pretty oracles nature yields us on this text in the face and behavior of children, babes, and even brutes. That divided and rebel mind, that distrust of a sentiment because our arithmetic has computed the strength and means opposed to our purpose, these have not. Their mind being whole, their eye is as yet unconquered, and when we look in their faces, we are disconcerted. Infancy conforms to nobody; all conform to it; so that one babe commonly makes four or five out of the adults who prattle and play to it. So God has armed youth and puberty and manhood no less with its own piquancy and charm, and made it enviable and gracious and its claims not to be put by, it will stand by itself. Do not think the youth has no force, because he cannot speak to you and me. Hark! in the next room who spoke so clear and emphatic? It seems he knows how to speak to his contemporaries. Bashful or bold then, he will know how to make us seniors very unnecessary.

The nonchalance of boys who are sure of a dinner, and would disdain as much as a lord to do or say aught to conciliate one, is the healthy attitude of human nature. How is a boy the master of society; independent, irresponsible, looking out from his corner on such people and facts as pass by, he tries and sentences them on their merits, in the swift, summary way of boys, as good, bad, interesting, silly, eloquent, troublesome. He cumbers himself never about consequences, about interests; he gives an independent, genuine verdict. You must court him; he does not court you. But the man is as it were clapped into jail by his consciousness. As soon as he has once acted or spoken with eclat he is a committed person, watched by the sympathy or the hatred of hundreds, whose affections must now enter into his account. There is no Lethe for this. Ah, that he could pass again into his neutral, godlike independence! Who can thus lose all pledge and, having observed, observe again from the same unaffected, unbiased, unbribable, unaffrighted innocence, must always be formidable, must always engage the poet’s and the man’s regards. Of such an immortal youth the force would be felt. He would utter opinions on all passing affairs, which being seen to be not private but necessary, would sink like darts into the ear of men and put them in fear.

These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. 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 our 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 doorpost,  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 today, 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 not an apology, but a life. It 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. My life should be unique; it should be an alms, a battle, a conquest, a medicine. 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.

The objection to conforming to usages that have become dead to you is that it scatters your force. It loses your time and blurs the impression of your character. If you maintain a dead church, contribute to a dead Bible Society, vote with a great party either for the Government or against it, spread your table like base housekeepers,—under all these screens I have difficulty to detect the precise man you are. And of course so much force is withdrawn from your proper life. But do your thing, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what a blindman’s-buff is this game of conformity. If I know your sect I anticipate your argument. I hear a preacher announce for his text and topic the expediency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that with all this ostentation of examining the grounds of the institution he will do no such thing? Do I not know that he is pledged to himself not to look but at one side, the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opinion. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four: so that every word they say chagrins us and we know not where to begin to set them right. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular, which does not fail to wreak itself also in the general history; I mean “the foolish face of praise,” the forced smile which we put on in company where we do not feel at ease, in answer to conversation which does not interest us. The muscles, not spontaneously moved but moved by a low usurping wilfulness, grow tight about the outline of the face, and make the most disagreeable sensation; a sensation of rebuke and warning which no brave young man will suffer twice.

For non-conformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face. The bystanders look askance on him in the public street or in the friend’s parlor. If this aversation had its origin in contempt and resistance like his own he might well go home with a sad countenance; but the sour faces of the multitude, like their sweet faces, have no deep cause—disguise no god, but are put on and off as the wind blows and a newspaper directs. Yet is the discontent of the multitude more formidable than that of the senate and the college. It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid, as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment.

The other terror that scares us from self-trust is our consistency; a reverence for our past act or word because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.

But why should you keep your head over your shoulder? Why drag about this monstrous corpse of your memory, lest you contradict somewhat you have stated in this or that public place? Suppose you should contradict yourself; what then? It seems to be a rule of wisdom never to rely on your memory alone, scarcely even in acts of pure memory, but to bring the past for judgment into the thousand eyed present, and live ever in a new day. Trust your emotion. In your metaphysics you have denied personality to the Deity, yet when the devout motions of the soul come, yield to them heart and life, though they should clothe God with shape and color. Leave your theory, as Joseph his coat in the hand of the harlot, and flee.

A foolish 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. Out upon your guarded lips! Sew them up with packthread, do. Else if you would be a man speak what you think to-day in words as hard as cannon balls, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day. Ah, then, exclaim the aged ladies, you shall be sure to be misunderstood! Misunderstood! It is a right fool’s word. Is it so bad then to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.

I suppose no man can violate his nature. All the sallies of his will are rounded in by the law of his being, as the inequalities of Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza;—read it forward, backward, or across, it still spells the same thing. In this pleasing contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and I cannot doubt, it will be found symmetrical, though I mean it not and see it not. My book should smell of pines and resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions, and do not see that virtue or vice emit a breath every moment.

Fear never but you shall be consistent in whatever variety of actions, so they be each honest and natural in their hour. For of one will, the actions will be harmonious, however unlike they seem. These varieties are lost sight of when seen at a little distance, at a little height of thought. One tendency unites them all. The voyage of the best ship is a zigzag line of a hundred tacks. This is only microscopic criticism. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself and will explain your other genuine actions. Your conformity explains nothing. Act singly, and what you have already done singly will justify you now. Greatness always appeals to the future. If I can be great enough now to do right and scorn eyes, I must have done so much right before as to defend me now. Be it how it will, do right now. Always scorn appearances and you always may. The force of character is cumulative. All the foregone days of virtue work their health into this. What makes the majesty of the heroes of the senate and the field, which so fills the imagination? The consciousness of a train of great days and victories behind. There they all stand and shed an united light on the advancing actor. He is attended as by a visible escort of angels to every man’s eye. That is it which throws thunder into Chatham’s voice, and dignity into Washington’s port, and America into Adams’s eye. Honor is venerable to us because it is no ephemeris. It is always ancient virtue. We worship it to-day because it is not of to-day. We love it and pay it homage because it is not a trap for our love and homage, but is self-dependent, selfderived, and therefore of an old immaculate pedigree, even if shown in a young person.

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 bow and apologize never 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 moving wherever moves a man; 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. You are constrained to accept his standard. 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—put all means into the shade. This all great men are and do. Every true man is a cause, a country, and an age; requires infinite spaces and numbers and time fully to accomplish his thought;—and posterity seem to follow his steps as a procession. A man Cæsar is born, and for ages after we have a Roman Empire. Christ is born, and millions of minds so grow and cleave to his genius that he is confounded with virtue and the possible of man. An institution is the lengthened shadow of one man; as, the Reformation, of Luther; Quakerism, of Fox; Methodism, of Wesley; Abolition, of Clarkson. Scipio, Milton called “the height of Rome;” and all history resolves itself very easily into the biography of a few stout and earnest persons.

Let a man then know his worth, and keep things under his feet. Let him not peep or steal, or skulk up and down with the air of a charity-boy, a bastard, or an interloper in the world which exists for him. But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks at these. To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that, ‘Who are you, sir?’ Yet they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession. The picture waits for my verdict; it is not to command me, but I am to settle its claim to praise. That popular fable of the sot who was picked up dead drunk in the street, carried to the duke’s house, washed and dressed and laid in the duke’s bed, and, on his waking, treated with all obsequious ceremony like the duke, and assured that he had been insane—owes its popularity to the fact that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason and finds himself a true prince.

Our reading is mendicant and sycophantic. In history our imagination makes fools of us, plays us false. Kingdom and lordship, power and estate, are a gaudier vocabulary than private John and Edward in a small house and common day’s work: but the things of life are the same to both: the sum total of both is the same. Why all this deference to Alfred and Scanderbeg and Gustavus? Suppose they were virtuous; did they wear out virtue? As great a stake depends on your private act to-day as followed their public and renowned steps. When private men shall act with original views, the lustre will be transferred from the actions of kings to those of gentlemen.

The world has indeed been instructed by its kings, who have so magnetized the eyes of nations. It has been taught by this colossal symbol the mutual reverence that is due from man to man. The joyful loyalty with which men have everywhere suffered the king, the noble, or the great proprietor to walk among them by a law of his own, make his own scale of men and things and reverse theirs, pay for benefits not with money but with honor, and represent the Law in his person, was the hieroglyphic by which they obscurely signified their consciousness of their own right and comeliness, the right of every man.

The magnetism which all original action exerts is explained when we inquire the reason of self-trust. Who is the Trustee? What is the aboriginal Self, on which a universal reliance may be grounded? What is the nature and power of that science-baffling star, without parallax, without calculable elements, which shoots a ray of beauty even into trivial and impure actions, if the least mark of independence appear? The inquiry leads us to that source, at once the essence of genius, the essence of virtue, and the essence of life, which we call Spontaneity or Instinct. We denote this primary wisdom as Intuition, whilst all later teachings are tuitions. In that deep force, the last fact behind which analysis cannot go, all things find their common origin. For the sense of being which in calm hours rises, we know not how, in the soul, is not diverse from things, from space from light, from time, from man, but one with them and proceedeth obviously from the same source whence their life and being also proceedeth. We first share the life by which things exist and afterwards see them as appearances in nature and forget that we have shared their cause. Here is the fountain of action and the fountain of thought. Here are the lungs of that inspiration which giveth man wisdom, of that inspiration of man which cannot be denied without impiety and atheism. We lie in the lap of immense intelligence, which makes us organs of its activity and receivers of its truth. When we discern justice, when we discern truth, we do nothing of ourselves, but allow a passage to its beams. If we ask whence this comes, if we seek to pry into the soul that causes—all metaphysics, all philosophy is at fault. Its presence or its absence is all we can affirm. Every man discerns between the voluntary acts of his mind and his involuntary perceptions. And to his involuntary perceptions he knows a perfect respect is due. He may err in the expression of them, but he knows that these things are so, like day and night, not to be disputed. All my wilful actions and acquisitions are but roving;—the most trivial reverie, the faintest native emotion, are domestic and divine. Thoughtless people contradict as readily the statement of perceptions as of opinions, or rather much more readily; for they do not distinguish between perception and notion. They fancy that I choose to see this or that thing. But perception is not whimsical, but fatal. If I see a trait, my children will see it after me, and in course of time all mankind,—although it may chance that no one has seen it before me. For my perception of it is as much a fact as the sun.

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, then 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 thing as much as another. All things are dissolved to their centre by their cause, and in the universal miracle petty and particular miracles disappear. This is and must be. 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 majesty of the soul. Time and space are but physiological colors which the eye maketh, 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 fullblown 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. There is no time to it. 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.

This should be plain enough. Yet see what strong intellects dare not yet hear God himself unless he speak the phraseology of I know not what David, or Jeremiah, or Paul. We shall not always set so great a price on a few texts, on a few lives. We are like children who repeat by rote the sentences of grandames and tutors, and, as they grow older, of the men of talents and character they chance to see,—painfully recollecting the exact words they spoke; afterwards, when they come into the point of view which those had who uttered these sayings, they understand them and are willing to let the words go; for at any time they can use words as good when occasion comes. So was it with us, so will it be, if we proceed. If we live truly, we shall see truly. It is as easy for the strong man to be strong, as it is for the weak to be weak. When we have new perception, we shall gladly disburthen the memory of its hoarded treasures as old rubbish. When a man lives with God, his voice shall be as sweet as the murmur of the brook and the rustle of the corn.

And now at last the highest truth on this subject remains unsaid; probably cannot be said; for all that we say is the far off remembering of the intuition. That thought, by what I can now nearest approach to say it, is this. When good is near you, when you have life in yourself,—it is not by any known or appointed way; you shall not discern the footprints of any other; you shall not see the face of man; you shall not hear any name;—the way, the thought, the good, shall be wholly strange and new. It shall exclude all other being. You take the way from man, not to man. All persons that ever existed are its fugitive ministers. There shall be no fear in it. Fear and hope are alike beneath it. It asks nothing. There is somewhat low even in hope. We are then in vision. There is nothing that can be called gratitude, nor properly joy. The soul is raised over passion. It seeth identity and eternal causation. It is a perceiving that Truth and Right are. Hence it becomes a Tranquillity out of the knowing that all things go well. Vast spaces of nature; the Atlantic Ocean, the South Sea; vast intervals of time, years, centuries, are of no account. This which I think and feel underlay that former state of life and circumstances, as it does underlie my present and will always all circumstances, and what is called life and what is called death.

Life only avails, not the having lived. Power ceases in the instant of repose; it resides in the moment of transition from a past to a new state, in the shooting of the gulf, in the darting to an aim. This one fact the world hates, that the soul  becomes;  for that forever degrades the past; turns all riches to poverty, all reputation to a shame; confounds the saint with the rogue; shoves Jesus and Judas equally aside. Why then do we prate of self-reliance? Inasmuch as the soul is present there will be power not confident but agent. To talk of reliance is a poor external way of speaking. Speak rather of that which relies because it works and is. Who has more soul than I masters me, though he should not raise his finger. Round him I must revolve by the gravitation of spirits. Who has less I rule with like facility. We fancy it rhetoric when we speak of eminent virtue. We do not yet see that virtue is Height, and that a man or a company of men, plastic and permeable to principles, by the law of nature must overpower and ride all cities, nations, kings, rich men, poets, who are not.

This is the ultimate fact which we so quickly reach on this, as on every topic, the resolution of all into the ever-blessed ONE. Virtue is the governor, the creator, the reality. All things real are so by so much virtue as they contain. Hardship, husbandry, hunting, whaling, war, eloquence, personal weight, are somewhat, and engage my respect as examples of the soul’s presence and impure action. I see the same law working in nature for conservation and growth. The poise of a planet, the bended tree recovering itself from the strong wind, the vital resources of every animal and vegetable, are also demonstrations of the self-sufficing and therefore self-relying soul. All history, from its highest to its trivial passages, is the various record of this power.

Thus all concentrates; let us not rove; let us sit at home with the cause. Let us stun and astonish the intruding rabble of men and books and institutions by a simple declaration of the divine fact. Bid them take the shoes from off their feet, for God is here within. Let our simplicity judge them, and our docility to our own law demonstrate the poverty of nature and fortune beside our native riches.

But now we are a mob. Man does not stand in awe of man, nor is the soul admonished to stay at home, to put itself in communication with the internal ocean, but it goes abroad to beg a cup of water of the urns of men. We must go alone. Isolation must precede true society. I like the silent church before the service begins, better than any preaching. How far off, how cool, how chaste the persons look, begirt each one with a precinct or sanctuary. Se let us always sit. Why should we assume the faults of our friend, or wife, or father, or child, because they sit around our hearth, or are said to have the same blood? All men have my blood and I have all men’s. Not for that will I adopt their petulance or folly, even to the extent of being ashamed of it. But your isolation must not be mechanical, but spiritual, that is, must be elevation.

At times the whole world seems to be in conspiracy to importune you with emphatic trifles. Friend, client, child, sickness, fear, want, charity, all knock at once at thy closet door and say, “Come out unto us.”—Do not spill thy soul; do not all descend; keep thy state; stay at home in thine own heaven; come not for a moment into their facts, into their hubbub of conflicting appearances, but let in the light of thy law on their confusion. The power men possess to annoy me I give them by a weak curiosity. No man can come near me but through my act. “What we love that we have, but by desire we bereave ourselves of the love.”

If we cannot at once rise to the sanctities of obedience and faith, let us at least resist our temptations, let us enter into the state of war and wake Thor and Woden, courage and constancy, in our Saxon breasts. This is to be done in our smooth times by speaking the truth. Check this lying hospitality and lying affection. Live no longer to the expectation of these deceived and deceiving people with whom we converse. Say to them, O father, O mother, O wife, O brother, O friend, I have lived with you after appearances hitherto. Henceforward I am the truth’s. Be it known unto you that henceforward I obey no law less than the eternal law. I will have no covenants but proximities. I shall endeavor to nourish my parents, to support my family, to be the chaste husband of one wife,—but these relations I must fill after a new and unprecedented way. I appeal from your customs. I must be myself. I cannot break myself any longer for you, or you. If you can love me for what I am, we shall be happier. If you cannot, I will still seek to deserve that you should. I must be myself. I will not hide my tastes or aversions. I will so trust that what is deep is holy, that I will do strongly before the sun and moon whatever inly rejoices me and the heart appoints. If you are noble, I will love you; if you are not, I will not hurt you and myself by hypocritical attentions. If you are true, but not in the same truth with me, cleave to your companions; I will seek my own. I do this not selfishly but humbly and truly. It is alike your interest, and mine, and all men’s, however long we have dwelt in lies, to live in truth. Does this sound harsh to-day? You will soon love what is dictated by your nature as well as mine, and if we follow the truth it will bring us out safe at last.—But so may you give these friends pain. Yes, but I cannot sell my liberty and my power, to save their sensibility. Besides, all persons have their moments of reason, when they look out into the region of absolute truth; then will they justify me and do the same thing.

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, neighbor, 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.

If any man consider the present aspects of what is called by distinction  society,  he will see the need of these ethics, The sinew and heart of man seem to be drawn out, and we are become timorous desponding whimperers. We are afraid of truth, afraid of fortune, afraid of death, and afraid of each other. Our age yields no great and perfect persons. We want men and women who shall renovate life and our social state, but we see that most natures are insolvent; cannot satisfy their own wants, have an ambition out of all proportion to their practical force, and so do lean and beg day and night continually. Our housekeeping is mendicant, our arts, our occupations, our marriages, our religion we have not chosen, but society has chosen for us. We are parlor soldiers. The rugged battle of fate, where strength is born, we shun.

If our young men miscarry in their first enterprises they lose all heart. If the young merchant fails, men say he is ruined. If the finest genius studies at one of our colleges, and is not installed in an office within one year afterwards, in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened and in complaining the rest of his life. A sturdy lad from New Hamsphire or Vermont, who in turn tries all the professions, who  teams it, farms it, peddles,  keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years, and always like a cat falls on his feet, is worth a hundred of these city dolls. He walks abreast with his days and feels no shame in not “studying a profession,” for he does not postpone his life, but lives already. He has not one chance, but a hundred chances. Let a stoic arise who shall reveal the resources of man and tell men they are not leaning willows, but can and must detach themselves; that with the exercise of self-trust, new powers shall appear; that a man is the word made flesh, born to shed healing to the nations, that he should be ashamed of our compassion, and that the moment he acts from himself, tossing the laws, the books, idolatries and customs out of the window,—we pity him no more but thank and revere him;—and that teacher shall restore the life of man to splendor and make his name dear to all History.

It is easy to see that a greater self-reliance—a new respect for the divinity in man—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 endeavors;   Our valors are our best gods. “

Another sort of false prayers are our regrets. Discontent is the want of self-reliance: it is infirmity of will. Regret calamities if you can thereby help the sufferer; if not, attend your own work and already the evil begins to be repaired. Our sympathy is just as base. We come to them who weep foolishly and sit down and cry for company, instead of imparting to them truth and health in rough electric shocks, putting them once more in communication with their own reason. The secret of fortune is joy in our hands. Welcome evermore to gods and men is the self-helping man. For him all doors are flung wide; him all tongues greet, all honors crown, all eyes follow with desire. Our love goes out to him and embraces him because he did not need it. We solicitously and apologetically caress and celebrate him because he held on his way and scorned our disapprobation. The gods love him because men hated him. “To the persevering mortal,” said Zoroaster, “the blessed Immortals are swift.”

As men’s prayers are a disease of the will, so are their creeds a disease of the intellect. They say with those foolish Israelites, ‘Let not God speak to us, lest we die. Speak thou, speak any man with us, and we will obey.’ Everywhere I am hindered of meeting God in my brother, because he has shut his own temple doors and recites fables merely of his brother’s, or his brother’s brother’s God. Every new mind is a new classification. If it prove a mind of uncommon activity and power, a Locke, a Lavoisier, a Hutton, a Bentham, a Fourier, it imposes its classification on other men, and lo! a new system. In proportion to the depth of the thought, and so to the number of the objects it touches and brings within reach of the pupil, is his complacency. But chiefly is this apparent in creeds and churches, which are also classifications of some powerful mind acting on the elemental thought of duty, and man’s relation to the Highest. Such is Calvinism, Quakerism, Swedenborgism. The pupil takes the same delight in subordinating every thing to the new terminology as a girl who has just learned botany in seeing a new earth and new seasons thereby. It will happen for a time that the pupil will find his intellectual power has grown by the study of his master’s mind. But in all unbalanced minds the classification is idolized, passes for the end and not for a speedily exhaustible means, so that the walls of the system blend to their eye in the remote horizon with the walls of the universe; the luminaries of heaven seem to them hung on the arch their master built. They cannot imagine how you aliens have any right to see,—how you can see; ‘It must be somehow that you stole the light from us.’ They do not yet perceive that light, unsystematic, indomitable, will break into any cabin, even into theirs. Let them chirp awhile and call it their own. If they are honest and do well, presently their neat new pinfold will be too strait and low, will crack, will lean, will rot and vanish, and the immortal light, all young and joyful, million-orbed, million-colored, will beam over the universe as on the first morning.

2. It is for want of self-culture that the superstition of Travelling, whose idols are Italy, England, Egypt, retains its fascination for all educated Americans. They who made England, Italy, or Greece venerable in the imagination did so by sticking fast where they were, like an axis of the earth. In manly hours we feel that duty is our place. The soul is no traveller; the wise man stays at home, and when his necessities, his duties, on any occasion call him from his house, or into foreign lands, he is at home still and shall make men sensible by the expression of his countenance that he goes, the missionary of wisdom and virtue, and visits cities and men like a sovereign and not like an interloper or a valet.

I have no churlish 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 Thebes, in Palmyra, his will and mind have become old and dilapidated as they. He carries ruins to ruins.

Travelling is a fool’s paradise. Our first journeys discover to us the indifference of places. At home I dream that at Naples, at Rome, I can be intoxicated with beauty and lose my sadness. I pack my trunk, embrace my friends, embark on the sea and at last wake up in Naples, and there beside me is the stern fact, the sad self, unrelenting, identical, that I fled from. I seek the Vatican and the palaces. I affect to be intoxicated with sights and suggestions, but I am not intoxicated. My giant goes with me wherever I go.

3. But the rage of travelling is a symptom of a deeper unsoundness affecting the whole intellectual action. The intellect is vagabond, and our system of education fosters restlessness. Our minds travel when our bodies are forced to stay at home. We imitate; and what is imitation but the travelling of the mind? Our houses are built with foreign taste; our shelves are garnished with foreign ornaments; our opinions, our tastes, our faculties, lean, and follow the Past and the Distant. The soul created the arts wherever they have flourished. It was in his own mind that the artist sought his model. It was an application of his own thought to the thing to be done and the conditions to be observed. And why need we copy the Doric or the Gothic model? Beauty, convenience, grandeur of thought and quaint expression are as near to us as to any, and if the American artist will study with hope and love the precise thing to be done by him, considering the climate, the soil, the length of the day, the wants of the people, the habit and form of the government, he will create a house in which all these will find themselves fitted, and taste and sentiment will be satisfied also.

Insist on 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 Franklin, or Washington, or Bacon, or Newton? Every great man is a unique. The Scipionism of Scipio is precisely that part he could not borrow. Shakspeare will never be made by the study of Shakspeare. Do that which is assigned you, and you cannot hope too much or dare too much. There is at this moment for you an utterance brave and grand as that of the colossal chisel of Phidias, or trowel of the Egyptians, or the pen of Moses or Dante, but different from all these. Not possibly will the soul, all rich, all eloquent, with thousand-cloven tongue, deign to repeat itself; but if you can hear what these patriarchs say, surely you can reply to them in the same pitch of voice; for the ear and the tongue are two organs of one nature. Abide in the simple and noble regions of thy life, obey thy heart and thou shalt reproduce the Foreworld again.

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. Its progress is only apparent like the workers of a treadmill. 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 see that his aboriginal strength, the white man has lost. 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 man to his grave.

The civilized 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 got a fine Geneva watch, but he has lost the skill to tell the hour by the sun. A Greenwich nautical almanac he has, and so being sure of the information when he wants it, the man in the street does not know a star in the sky. The solstice he does not observe; the equinox he knows as little; and the whole bright calendar of the year is without a dial in his mind. His notebooks impair his memory: his libraries overload his wit; the insurance-office increases the number of accidents; and it may be a question whether machinery does not encumber; whether we have not lost by refinement some energy, by a christianity entrenched in establishments and forms some vigor of wild virtue. For every stoic was a stoic; but in Christendom where is the Christian?

There is no more deviation in the moral standard than in the standard of height or bulk. No greater men are now than ever were. A singular equality may be observed between the great men of the first and of the last ages; nor can all the science, art, religion, and philosophy of the nineteenth century avail to educate greater men than Plutarch’s heroes, three or four and twenty centuries ago. Not in time is the race progressive. Phocion, Socrates, Anaxagoras, Diogenes, are great men, but they leave no class. He who is really of their class will not be called by their name, but be wholly his own man, and in his turn the founder of a sect. The arts and inventions of each period are only its costume and do not invigorate men. The harm of the improved machinery may compensate its good. Hudson and Behring accomplished so much in their fishing-boats as to astonish Parry and Franklin, whose equipment exhausted the resources of science and art. Galileo, with an opera-glass, discovered a more splendid series of facts than any one since. Columbus found the New World in an undecked boat. It is curious to see the periodical disuse and perishing of means and machinery which were introduced with loud laudation a few years or centuries before. The great genius returns to essential man. We reckoned the improvements of the art of war among the triumphs of science, and yet Napoleon conquered Europe by the Bivouac, which consisted of falling back on naked valor and disencumbering it of all aids. The Emperor held it impossible to make a perfect army, says Las Cases, “without abolishing our arms, magazines, commissaries and carriages, until, in imitation of the Roman custom, the soldier should receive his supply of corn, grind it in his hand-mill and bake his bread himself.”

Society is a wave. The wave moves onward, but the water of which it is composed does not. The same particle does not rise from the valley to the ridge. Its unity is only phenomenal. The persons who make up a nation today, die, and their experience with them.

And so the reliance on Property, including the reliance on governments which protect it, is the want of self-reliance. Men have looked away from themselves and at things so long that they have come to esteem what they call the soul’s progress, namely, the religious, learned and civil institutions as guards of property, and they deprecate assaults on these, because they feel them to be assaults on property. They measure their esteem of each other by what each has, and not by what each is. But a cultivated man becomes ashamed of his property, ashamed of what he has, out of new respect for his being. Especially he hates what he has if he sees that it is accidental,—came to him by inheritance, or gift, or crime; then he feels that it is not having; it does not belong to him, has no root in him, and merely lies there because no revolution or no robber takes it away. But that which a man is, does always by necessity acquire, and what the man acquires, is permanent and living property, which does not wait the beck of rulers, or mobs, or revolutions, or fire, or storm, or bankruptcies, but perpetually renews itself wherever the man is put. “Thy lot or portion of life,” said the Caliph Ali, “is seeking after thee; therefore be at rest from seeking after if.” Our dependence on these foreign goods leads us to our slavish respect for numbers. The political parties meet in numerous conventions; the greater the concourse and with each new uproar of announcement, The delegation from Essex! The Democrats from New Hampshire! The Whigs of Maine! the young patriot feels himself stronger than before by a new thousand of eyes and arms. In like manner the reformers summon conventions and vote and resolve in multitude. But not so O friends! will the God deign to enter and inhabit you, but by a method precisely the reverse. It is only as a man puts off from himself all external support and stands alone that I see him to be strong and to prevail. He is weaker by every recruit to his banner. Is not a man better than a town? Ask nothing of men, and, in the endless mutation, thou only firm column must presently appear the upholder of all that surrounds thee. He who knows that power is in the soul, that he is weak only because he has looked for good out of him and elsewhere, and, so perceiving, throws himself unhesitatingly on his thought, instantly rights himself, stands in the erect position, commands his limbs, works miracles; just as a man who stands on his feet is stronger than a man who stands on his head.

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 always drag her after thee. A political victory, a rise of rents, the recovery of your sick or the return of your absent friend, or some other quite external event raises your spirits, and you think good days are preparing for you. Do not believe it. It can never be so. Nothing can bring you peace but yourself. Nothing can bring you peace but the triumph of principles.

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