I began last week speaking of Ralph Waldo Emerson as an enigma. We love to claim him as one of our UU forebears in our advertising and sing hymns of praise to him yet a serious study of his writing will disturb the self reliant types in our congregations. While many of us cherish his encouragement "To believe your own thought, to believe that what is true for you in your private heart is true for all."[1], some may become disturbed when they read in his essay Self-Reliance:

The simplest person who in his integrity worships God, becomes God; yet for ever and ever the influx of this better and universal self is new and unsearchable. It inspires awe and astonishment.[2]

Emerson seems to both challenge us to be ourselves and then turns around and tells us to surrender that self to "the union of man and God in every act of the soul." He goes on to describe this union of the soul and God in terms one might hear from a religious fundamentalist:

From within or from behind, a light shines through us upon things and makes us aware that we are nothing, but the light is all. A man is the facade of a temple wherein all wisdom and all good abide...All reform aims in some one particular to let the soul have its way through us; in other words, to engage us to obey.[3]

Coming to terms with Emerson's apparently contradictory drives for Yankee self-reliance and a mystical surrender to the will of God can help reveal a vision for the future of Unitarian Universalism only now becoming clear.

To unlock the differences in Emerson's views we must understand how he views the self. At the core of who we are, "is the soul of the whole." When we get in touch with our real authentic self, we are touching not something unique and different in every person, we are touching a common identity uniquely expressed through each one of us. In Emerson's words:

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 appears? The inquiry leads us to that source, at once the essence of genius, of virtue, and 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.[4]

Our greatest happiness and joy will be to be moved by intuition and to express that divine communion through spontaneous action. How glorious it is with utter confidence to sense the right and without hesitation do the right thing. The birthright of having human form is not only acting from this common identity (which even the animals, birds and insects do), but to become aware of its source.

Whether we name the source of our most profound insights and understanding divinely inspired intuition or a more worldly psychological source, to be a Unitarian Universalist is to be willing to put one's trust in one's own thoughts and feelings before uncritically accepting revealed truth from the outside. It was Emerson's faith in our inner access to continuing revelation discovered in the present moment that now forms the basis of Unitarian Universalism today.

While this faith in intuition was liberating for the individual, it brings the purpose of the church into question. If one could find God while sitting under a tree, why should one suffer Sunday morning sitting in a cold, drafty church (or in our case, a hot, humid one) listening to some minister read and analyze a 2000 year old book? What authority has that book or has the minister that is not also in each pew sitter? Why not just stay home and worship with the Sunday New York Times?

Emerson is particularly critical of the church of his day. Remember his famous critique from his Divinity School Address of the minister of his church in Concord as he watched the snowflakes falling outside the window calling "the snowstorm real, the preacher merely spectral." Emerson's critique of the church of his day centers on two concerns. The first is the Christian Church's focus on and exaggeration of the person of Jesus making him different from us, making him a God. In Emerson's words, "The manner in which his name is used is surrounded with expressions which were once sallies of admiration and love, but are now petrified into official titles, kill[ing] all generous sympathy and liking." Emerson's objection to second hand faith translated through the life of another is that it cuts us off from and makes us distrustful of our own inner light. Emerson continues, "You shall not own the world; you shall not dare to live after the infinite Law that is in you, and in company with the infinite Beauty which heaven and earth reflect to you in all lovely forms; but you must subordinate your nature to Christ's nature; you must accept [the church's] interpretations, and take his portrait as the vulgar draw it."

The second objection Emerson has to the Christianity of his time is the focus on belief in the centrality of his death and resurrection to the neglect of his moral nature which affects our life today. Emerson observes "Men have come to speak of the revelation as somewhat long ago given and done, as if God were dead." For Emerson revelation is anything but sealed and continues to make itself available to those who look within. What Emerson fears most from the institution of the church is its desire to impress its truth on the minds of its followers. His great evil is looking outside for truth stifling the inner light by conforming to an outer doctrine which is the empty shell of historic truth.

Emerson's critique of the Christianity of his day has been heard, addressed and incorporated by today's fundamentalist Christians who claim to feel the Holy Spirit in them as they interpret the scriptures. God is anything but dead for them and Jesus is walking with them in their lives. Every prayer is answered through the agency of the Living Lord. One reason the Assembly of God churches are booming is because through contemporary music and song they give the people clapping and swaying in the pews a feeling of connection to the ecstasy of the Spirit (probably not much different from what Emerson was feeling). Unfortunately this enthusiasm is circumscribed by the literal interpretation of the one and only Holy Writ. The spirit which animates their intuition only can be seen and understood by the revelation of Jesus as uniquely encoded in the words of the Bible.

Many Unitarian Universalists have gone quite far the other way. Many of us are happy to find the truth in the words of Indian and Chinese sages, in the ancient Hebrew scriptures, in the breakthroughs of scientific knowledge but resist seeing the truth expressed in the Christian Gospels. I think by recognizing the humanity of Jesus and seeing the limitations of the authors of the books describing his life and message, one can be tempted to ignore what is being communicated through them. The greatness of seeing Jesus as human makes him like us and suggests we too may have access to the same transforming spirit which inspired his life. Emerson, guided by his own personal experience, was emphatic that we too have access to that same spirit which moved through Jesus if we would but look within and listen to our intuition.

In my reading of Emerson, and I invite your response later on this, the one weakness I see in his faith and reliance on intuition is his lack of criticism of our capacity for self-deception. Too often what seems like it arises from communion with the divine turns out to be the projection of our own limited personality.

One of the things that so attracted me to hallucinogenic drugs was the possibility of having a religious experience, of seeing God face to face. Although I never took these drugs, I spoke with others who did. What becomes clear as one surveys the experience of drug users is they experience the emotion of euphoria but when the chemical wears off, they often realize the feeling was absent of content. The revelations scribbled down while high as a kite may make little sense when the ride is over and one's feet are firmly planted on the ground. We are very aware today of how psycho-active chemicals can manipulate our moods and at the same time deceive our minds.

Another unsettling experience I've had and I expect you may have had also is the feeling of great conviction in one view only to later see its error and adopt the opposite view. I remember in my youth during a political campaign in California becoming swayed listening to talk radio about the importance of a proposition on the ballot then reversing myself later once I engaged my rational mind (conversing with others in a Unitarian Church by the way) on the subject. Strong emotions and enthusiasm can cloud our minds and separate us from truth and goodness.

The most powerful self-deceptions are one's desires. Although I believe in water conservation, my enjoyment of warm water running over my body makes it very hard to turn off the shower in the morning. My fear of not having enough keeps my wallet in my pocket too often when a donation is requested. I remember my embarrassed discomfort when the lust for an attractive woman during my college years would rearrange my priorities, values and interests to make myself more interesting to her. Our likes and dislikes can easily become our guiding lights if we're not careful.

For all these reasons following the guidance of one's intuition can be problematic when one is aware of the mind's tendency toward self-deception. That whispering inner voice may not be God but rather the disembodied voice of our mother or father, a Sunday School teacher or worst, a seducing advertiser manipulating our desires. Even the most profound feelings and ecstasies may prove the byproduct of the chemical soup in one's brain that day.

And sometimes--these intuitions are a real perception of what is beyond ourselves which connects us with the very source of life. It can be recognized in the love of religious saints. It can be witnessed in the words left by great writers. It can be felt when listening to the music of great composers and performers. Our hearts respond like a drop of water being pulled towards the ocean.

If intuition can at times be self-deception and others the genuine article, how do we know which is which? When Emerson put that question to himself in an essay, he answered it by quoting Emanuel Swedenborg "It is no proof of a man's understanding to be able to affirm whatever he pleases; but to be able to discern that what is true is true, and what is false is false--this is the mark and character of intelligence."[5] Perhaps over time the truly inspired like Emerson are able to develop this kind of intelligence. But for the rest of us, we need a little help. We need to look outside as well as inside to discover what is true and false. Where I have gotten the best response to my inner process of intuition has been in the company of and conversation with other human beings.

Here is where I believe Unitarian Universalism can become the incarnation of Emerson's vision. Emerson asked:

In how many churches, by how many prophets, tell me, is man made sensible that he is an infinite Soul; that the earth and heavens are passing into his mind; that he is drinking forever the soul of God? ... Where shall I hear these august laws of moral being so pronounced as to fill my ear, and I feel ennobled by the offer of my uttermost action and passion?[6]

Today I answer, our Unitarian Universalist congregations is where! Through speaking our intuition, our truth to each other within a congregation which embraces no creed or dogma, we can test our understanding and see if it resonates with the vibration of truth in another. We can guard against our tendency toward self-deception by sharing our inner life with another who will honor the uniqueness of our inner awareness without trying to impose their ideas of what is true. The second hand voices I share from the world's scriptures, the words of inspired writers of our day, the prophetic actions which call for our response, these I share with you each week as an offering of kindling for each inner light. Yours and my sense of truth may be tested to be sure. We will surely challenge each other's words and experiences. But the proof shall be in the fruits of our lives as we engage in congregational life. At its best, a congregation can be fertile soil in which we can nurture and grow our inner spirit.

This is the tremendous challenge and possibility of actively embracing the diversity found in our congregation. Our perception of the greatness inside ourselves is expanded by the ability to accept those who are different. Yes we all have foibles and flaws. And we also have inherent worth and dignity. We all have access to an inner fire greater than any of us. By recognizing the transcendent beauty expressing itself through each person, whatever their color, whatever their race, whatever their cultural upbringing, whatever they sincerely believe we expand our awareness of our inner access to that same truth. The more we see the light in others, the more light we can see in ourselves. The more light we can see in ourselves, the more light we can see in others. It's a two way street.

As an evolving religious tradition which embraces many voices of truth both in sacred scripture and inspired writings, in scientific theory and discovery and in the natural world, Unitarian Universalism is becoming the kind of institution in which I think Emerson would be delighted to be a minister. In our highly individualistic, non-creedal stance, we create an almost perfect environment for each of us to fearlessly speak and practice the truth we find. The more we appreciate the ever widening diversity, the more we better know ourselves. Revelation is open and unfinished even now.

What holds it all together and keeps this diversity from flying apart is a deep faith in what Emerson brought us. We need a deep faith that each of us has access to the most profound truth ever revealed by any great saint or sage. Some may ignore it and follow the customs and traditions of the day. Some may taste it and lack the courage to embrace it. Some may become intoxicated by it and lose their way. Some may cherish it and make it the center of their existence.

In our loving relationship freely covenanting to be together, we can create the supportive religious community which will encourage each of us to let our inner light shine out into the world. If we are able to do this, we will fully appreciate and exemplify Emerson's belief in intuition and make Unitarian Universalism a lamp before the world of the continuing revelation of eternal truth.

Copyright (c) 1997 by Rev. Samuel A. Trumbore. All rights reserved.

[1] Emerson, Ralph Waldo, Self-Reliance

[2] Emerson, The Over-Soul

[3] Emerson, The Over-Soul

[4] Emerson, Self-Reliance

[5] Emerson, The Over-Soul

[6] Emerson, Divinity School Address