a doctrine of intuition into a cultural nationalism. Emerson's idealistic thought was a natural outgrowth of his poetic temperament and visionary imagination, forces which prompted his shift of mental focus from nature as existence, to nature as food for the spirit. "The kingdom of man over nature" is the mystic's way of using nature as the focus of spirit, and submerging the sense of separateness in a deeper awareness of abiding kinship with all creation. Emerson, dissatisfied and disappointed with contemporary religion as inspiration and sustenance for the spirit of man, laid the foundations of a natural religion having at its core the renewed revelation of God in the individual human heart. Acquiescing in the Carlylean doctrine that "the physical world exists only to symbolize the real world of spirit and body it forth," Emerson went further, to teach the existence of a universal mind, or God, or "oversoul," which was the common property of all men. He wrote: "Of the universal mind each individual man is one more incarnation."To this final development, New England Transcendentalism, articulate in Emerson, had drawn out the Kantian concept of "practical reason," or faith, as that one alone of man's powers competent to establish the truth of supernatural reality, the existence of God, and the immortality of man. ANNA R. R. JENNINGSSUGGESTED READINGS
BROOKS VAN WYCK, The Flowering of New England. Revised Edition, World Publ. Co., 1946.
EMERSON R. W., Representative Selections (by F. I. Carpenter). American Book Co., 1934.
FROTHINGHAM O. B., Transcendentalism in New England. Putnam's Sons, 1880.
GRAY H. D., Emerson: a Statement of New England Transcendentalism. Stanford Univ. Press, 1917.
MADISON C. A., "Henry David Thoreau: Transcendental Individualist," Ethics, LIV ( 1943).
MILLER PERRY, The Transcendentalists. Harvard Univ. Press, 1950.
RANDALL J. H., The Making of the Modern Mind. Houghton Mifflin Co., 1926.
WELLS R. V., Three Christian Transcendentalists (Marsh, Hedge and Henry). Columbia Univ. Press, 1943.

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