Emerson's Exploration of Indian Philosophy: A Critique

 "The only reward of virtue is virtue; the only way to have a friend is to be one."

Ralph Waldo Emerson (1803 - 1882)

U.S. poet and essayist.

Introduction 

Ralph Waldo Emerson (1803 - 1882) , an influential American philosopher and writer, was deeply interested in Eastern thought, particularly Indian philosophy. Sometimes he looks more Indian than American. Many of the writings are truly an exploration of Indian studies which is essentially his understanding of it even if few missed the mark. More or less, Emerson expressed in his works the notion that each human has the potential to transcend the material world and to comprehend and understand the infinite. The philosophical movement of which he was a leader has been given the name transcendentalism. Emerson, who was influenced by schools of thought such as English romanticism, Neoplatonism, and Hindu philosophy, is known for his ability to present his ideas eloquently and in poetic language and it is to be remembered that essence of transcendentalism is related to Indian school of philosophical thoughts. 

In fact, transcendentalism was the first American intellectual movement that showed serious interests in Eastern philosophy. When Emerson was a young Harvard graduate, his interest in Indian thought grew, and it persisted right up until the end of his writing career. Numerous of his essays, poems, letters, and journal entries contain evidence of it. For example, the concept of "Brahma" plays a central role in his works and ideas. He is also very much interested in the "Bhagavad Gita" and Karma. A theme that runs through some of his essays, like "Self-Reliance," has a lot in common with the idea of karma. While Emerson's exploration of Indian philosophy is admirable, his interpretation and portrayal of it are problematic and deserve criticism. The first volume of Emerson’s Essays (1841) includes some of his most popular works. It contains “History,” “Self-Reliance,” “Compensation,” “Spiritual Laws,” “Love,” “Friendship,” “Prudence,” “Heroism,” “The Over-Soul,” “Circles,” “Intellect,” and “Art.” The second series of Essays (1844) includes “The Poet,” “Manners,” and “Character.”  In all these works, Emerson's philosophical treatise is exemplified. These are notable expression of the Hindu religious elements.

Cultural Appropriation

Emerson's fascination with Indian philosophy can be seen as a form of cultural appropriation. As a white, Western man, he was not in a position to fully understand or represent Indian thought. His appropriation of Indian ideas for his own purposes perpetuates the idea of the West as superior and the East as exotic and inferior. This is particularly problematic when considering the history of Western imperialism and colonialism in India and other parts of Asia.

Misinterpretation of Indian Philosophy

Emerson's interpretation of Indian philosophy is also flawed sometimes. He often simplifies complex ideas and cherry-picks concepts to suit his own beliefs. For example, in "The Over-Soul," he presents the idea of the atman, or individual soul, as similar to the transcendentalist concept of the Oversoul. Indian interpretation of soul is rediscovering creators out of creation. We can not miss his "Brahma" where he tried his best to explain Soul and its immortality:

If the red slayer thinks he slays,

Or if the slain think he is slain,

They know not well the subtle ways

I keep, and pass, and turn again.

Far or forgot to me is near;

Shadow and sunlight are the same;

The vanished gods to me appear;

And one to me are shame and fame.

They reckon ill who leave me out;

When me they fly, I am the wings;

I am the doubter and the doubt,

And I am the hymn the Brahman sings.

The strong gods pine for my abode,

And pine in vain the sacred seven;

But thou, meek lover of the good!

Find me, and turn thy back on heaven.

The main ideas embodied in Emerson’s “Brahma” are as follows:
1.  The slayer who think he slays and the slain who thinks that he is slain are both mistaken.
2. Far and near, shadow and sunlight, shame and fame, the doubter’s doubt and the Brahman’s hymn, are all the same to Brahman.
3.  The gods and the sages pine for Brahmin’s home.   
4.  The meek lover of the good finds god more easily than the gods and the sages.
5. The attainment of mere heaven through the performance of rites, etc. is a contemptible reward compared with the realization of god.

Even though the text is rich in thought, this oversimplification ignores the rich and diverse history of Indian philosophy and the complexities of the concept of the atman. It is also true for understanding the Soul in Emerson's version. "The Upanisads" and Emerson both assert that the understanding of one's self leads to an understanding of the world. However, they also acknowledge the complexities and contradictions inherent in these ideas.

"The Upanisads" make mention that the understanding of one's essential self or atman is gained through observing, hearing, contemplating, and focusing. Through this, one can come to know the entirety of the world. It is said that the atman is not only within us but also above, below, to the east, west, south, and north. In fact, the atman is the entire world.
Emerson's "Divinity School Address" reflects this same idea of the atman. He describes Jesus Christ as being part of the true lineage of prophets who was able to see and comprehend the mystery of the soul. Christ understood that God manifests in mankind, constantly renewing his hold on the world. In a moment of grandeur, he claimed, "I am divine. Through me, God acts; through me, speaks. If you wish to see God, look at me; or, see yourself, when you think as I do now".

Emerson also grapples with the concept of Maya, which seems contradictory at times. One must merge with Maya, yet also remain separate from it. As he states in his journals (XVI 32), "We must worship him who can obliterate existence in order to escape it, whose feet are worthy of adoration. He who unites himself, yet remains separate from Maya, which is his energy that has qualities." It is clear that Emerson is both inspired and bewildered by the idea of Maya.

 Orientalist Tendencies

Emerson's portrayal of Indian philosophy also exhibits Orientalist tendencies. He often exoticizes and romanticizes the East, portraying it as mystical and otherworldly. This perpetuates the idea of the East as passive and static, while the West is active and dynamic. This view ignores the history of Indian thought and the role it played in shaping Indian culture and society.

Conclusion 

While Emerson's exploration of Indian philosophy is commendable, his interpretation and portrayal of it are problematic. There is authentic evidence to show that Emerson read English translation of "The Laws of Manu", "The Bhagavad-Gita", "The Upanishad", and many other important books of the Hindus. Even the particular translations which he used have been ascertained. But a perusal of these editions can’t lead to any conclusive result for the simple reason that in philosophical treatises like "The Upanishads" and "The Gita", ideas and images recur as frequently as in the different gospels of the "New Testament". His appropriation, simplification, and exoticization of Indian thought perpetuate harmful ideas about the East and the West. As we continue to explore and learn from different cultures and philosophies, it is important to do so with respect and humility, acknowledging the limitations of our own perspectives and the complexities of the ideas we encounter.

Ardhendu De

Reference:
1. Emerson, R. W. (1841). The Over-Soul. Essays: First Series.
2. EMERSON--ESSAYS--THE OVER-SOUL. (n.d.). EMERSON--ESSAYS--THE OVER-SOUL. https://archive.vcu.edu/english/engweb/transcendentalism/authors/emerson/essays/oversoul.html
3. Ralph Waldo Emerson. (n.d.). Ralph Waldo Emerson (Stanford Encyclopedia of Philosophy). https://plato.stanford.edu/entries/emerson/