Walden Essay, Research Paper

The impact the transcendental movement had on American literature cannot be

underestimated. Reawakening an interest in the great problems of human nature and destiny,

authors such as Emerson, Alcott and Brownson, for example, forced the transcendental

movement into the path of Henry David Thoreau. (Spiller, 346) As a self proclaimed mystic, a

transcendentalist, and a natural philosopher, Thoreau s works invite the reader to explore his

intuitive philosophy (Spiller, 121). Furthermore, Walden proves itself to be an adventure based

on the transcendentalist vision.

Initially, the transcendentalist movement in New England was sparked by controversy

with the Unitarian church. Critics began to view the Unitarian religion as based on a set of rules

which could not support their need for spiritual and emotional exploration. The church s

philosophy was moving more toward rational and reason based doctrines, and away from

experiment and observation (Spiller, 348). This included the ideals of intuition, feeling and

mysticism. In Emerson s Nature, the original- and probably the best systematic expression of

transcendentalist philosophy, a theoretical examination is made, attempting to link a simple

knowledge of nature with a higher knowledge of the cause and source of nature. Emerson, who

acted as Thoreau s mentor and subsequent inspiration, spoke theoretically through Nature, while

Thoreau in contrast, actually created his own experiment at Walden Pond from July 4, 1845 to

September 6, 1847. His purpose is made evident in Walden, as he states I know of no more

encouraging fact than the unquestionable ability of man to elevate his life by a conscious

endeavor (1765) Thoreau immersed himself into nature, allowed his mind to create a

consciousness of divinity, and thus transcended to spiritual fulfillment.

As a true transcendentalist, Thoreau s retreat to Walden Pond signified the start of his

process toward spiritual rebirth. Later, once his goal was accomplished, he wanted to share his

exhilaration and gains with others who knew not of the rewards. Walden opens with Economy,

which is highly critical of the demands and materialism of society. Most men, even in this

comparatively free country, through mere ignorance and mistake, are so occupied with the

factious cares and superfluously coarse labors of life that its finer fruits cannot be plucked by

them (1721). Living on Walden Pond, Thoreau simplified his life down to the basic necessities

of food, shelter, clothing and fuel. This allowed him to focus his attention on creating a

fulfilling way of life through meditation and reflection, instead of constantly working to own

more property or pay off past debt. Using the great ancient philosophers as an example, Thoreau

explains that they were a class than which none has been poorer in outward riches, none so rich

in inward (1726). As a transcendentalist, he is embracing the wisdom of the past, and learning

from their ways. By abandoning modern superfluities, Thoreau is opening his mind to the

liberating powers of nature.

Delving further into Economy, we witness Thoreau building his cabin, which can

metaphorically be viewed as the rebuilding of himself. As he begins building in the spring, he

explains his work days as pleasant spring days, in which the winter of man s discontent was

thawing as well as the earth. (1740) As the spring continues his progress grows relatively. It

seems as if he is reflecting on the state of society and how it hinders man s spiritual growth,

while he is instead experiencing a reawakening of the spirit in his sanctuary. At the same time,

as spring arrives and progress is made, Thoreau begins to feel a greater connection with nature.

Hearing the songs of the birds, and feeling winter s thaw, he recognizes that if men should feel

the influence of the spring of springs arousing them, they would of necessity rise to a higher and

more ethereal life (1740). As the work progresses, we see the author distancing himself further

from society s blinding influence, and becoming one with nature s consuming power. He invites

the spirits to greet him in his unfinished home, fit to entertain a traveling god, and where a

goddess trail her garments. Bathing in the pure pond, breathing in the uncontaminated air in

the airy hut, and welcoming morning s renewal, enhances his ability to accept a spiritual

relevance. Wherever I sat, there might I live, and the landscape radiated from me accordingly

(1761). It is at this heightened level where Thoreau s transcendence becomes obvious. He

experiences a supernatural state, making him feel both at one with nature and also almost larger

than it. Nature is around him, rather than his intruding upon nature.

Above all, Thoreau realized the need to directly experience life in order to achieve that

elevated level of fulfillment. Simply reading or reflecting cannot be enough, much like the

transcendentalist protest against the Unitarian church. He had abandoned the strict rules, much

like the church had set up, and enveloped himself in exploration. Read your fate, see what is

before you, and walk on into futurity (1776). In Sounds, this ideal is expressed, where Thoreau

is appreciating his incessant good fortune, as he grew in the seasons like corn in the night

(1776). His process toward spiritual growth is progressing rapidly. He is not just visualizing

what he desires as an ideal, but instead is an active participant forever on the alert (1776).

The train s interruption on Thoreau s reflection in Sounds was also a significant reminder

of the industry which invades the natural environment. Because Thoreau is secluded in the

woods from society, the reality the train brings interrupts his experiencing the lessons of nature.

Masking the threat against morality and spirituality with promises of wealth and possessions,

commerce displays its stronghold over the naive citizens. Attempting to link nature with the

locomotive s purpose, proves to be a difficult task. If the enterprise were as heroic and

commanding as it is protracted and unwearied! (1779). Even though the railroad does possess

qualities valued by transcendentalists, such as its enterprise and bravery, the greed it promotes

inevitably threatens the spiritual quality of life. It is therefore not conducive in any way to a

spiritual transcendence of man. Now that the cars are gone by, and all the restless world with

them, and the fishes in the pond no longer feel their rumbling, I am more alone than ever.

(1782) The train leaving has taken away Thoreau s reflections on society, and left him alone to

experience the sounds of nature.

On the inscription which precedes Walden, Thoreau makes a strong proclamation. I do

not propose to write an ode to dejection, but to brag as lustily as Chanticleer in the morning,

standing on his roost, if only to wake my neighbors up (1719). This is a declaration of pride

and success. His retreat to Walden Pond has enabled him to create, by his own consciousness, a

spiritual awakening. Looking at all the tools of life, such as books, trees, birds or the ponds,

Thoreau trained himself to utilize them toward self growth. He has woken up, and is

challenging his neighbors to find the same divinity within themselves. The transcendental

movement centered around the goal of integrating everyday existence with spiritual existence.

Thoreau not only succeeds in accomplishing this ideal, but goes further to establish himself as a

respected part of the transcendental movement.

Transcendentalism and Walden

Works Cited

Spiller, Robert E. Literary History of the United States. The MacMillan Co., New York, N.Y.,

1968.

Baym, Nina and Wayne Franklin et al. The Norton Anthology of American Literature. W.W.

Norton & Company, Inc., New York, N.Y.,1994.