Mystical influences on Transcendentalism
Sweet is the lore which Nature brings;
Our meddling intellect
Mis-shapes the beauteous forms of things:—
We murder to dissect.
The Tables Turned, by William Wordsworth
Christian mystical theology has had a profound influence on the development of Transcendentalism, particularly through its emphasis on personal spiritual experience, the direct communion with the divine, and the inner light or intuition as a source of truth. Transcendentalism, which emerged in the early 19th century in America, was fundamentally about transcending the material world to connect with a higher reality or "Over-Soul," a concept reminiscent of the mystical union with God described by Christian mystics like Meister Eckhart or St. John of the Cross. The idea of an inner divinity or spark within each person1, which could be accessed through contemplation and nature, echoes the Christian mystical tradition's focus on the interior journey towards God, where one might experience God not as an external entity but as an intimate presence within.
The language and concepts of mysticism, particularly the apophatic theology of Pseudo-Dionysius the Areopagite, which insists on the ineffability of God, resonate in Transcendentalist literature. Writers like Ralph Waldo Emerson and Henry David Thoreau often spoke of a truth or reality beyond human comprehension, paralleling the mystical assertion that God is beyond all names and forms. Emerson's essay "Nature" celebrates the divine in the natural world, suggesting that nature is a medium through which one can experience the divine, much like Christian mystics who find God in the beauty and order of creation. This mystical appreciation for nature as a reflection of the divine was a significant departure from the more doctrinal or institutional approaches to religion, aligning with Transcendentalism's critique of organized religion in favor of individual spiritual exploration.
Moreover, the Transcendentalist emphasis on intuition as a superior form of knowledge over empirical or rational methods can be seen as an extension of Christian mystical practices where direct, personal experience of God was valued above theological debate or scripture. Christian mystics like Teresa of Ávila or St. John of the Cross emphasized the "dark night of the soul" where one must go beyond rational understanding to encounter the divine. This mystical process of stripping away externalities to find an inner truth influenced Transcendentalist thinking, where the self's introspection was seen as a means to divine wisdom. This is evident in Thoreau's retreat to Walden Pond, where he sought to live deliberately and encounter the divine in solitude and simplicity, a practice akin to the solitude sought by mystics for spiritual enlightenment.
Finally, the influence of Christian mysticism on Transcendentalism can also be observed in the moral and ethical dimensions both share. Just as Christian mystics like Thomas à Kempis in "The Imitation of Christ" focused on humility, simplicity, and love as pathways to God, Transcendentalists promoted a life of moral integrity, self-reliance, and an ethic of love for all creation as part of one's spiritual duty. This moral aspect was not just about personal salvation but about living in a way that reflected one's inner divine nature, contributing to a better, more enlightened society. Thus, while Transcendentalism was not explicitly Christian in its doctrine, the mystical theology's focus on inner transformation, the sanctity of nature, and the pursuit of a direct, personal experience of the divine provided foundational ideas that shaped Transcendentalist thought and practice.
Note that there may be a hint of Gnosticism in this notion.