The definition of the new faith given by Emerson in his lecture on the Transcendentalist, 1842, is as follows; “What is popularly called transcendentalism among us is idealism. . . .  The idealism of the present day acquired the name of transcendental from the use of that term by Immanuel Kant, who replied to the skeptical philosophy of Locke, which insisted that there was nothing in the intellect which was not previously in the experience of the senses, by showing that there was a very important class of ideas, or imperative forms, which did not come by experience, but through which experience was acquired; that these were intuitions of the mind itself, and he denominated them transcendental forms.”  Idealism denies the independent existence of matter.  Transcendentalism claims for the innate ideas of God and the soul a higher assurance of reality than for the knowledge of the outside world derived through the senses.  Emerson shares the “noble doubt” of idealism.  He calls the universe a shade, a dream, “this great apparition.”  “It is a sufficient account of that appearance we call the world,” he wrote in Nature, “that God will teach a human mind, and so makes it the receiver of a certain number of congruent sensations which we call sun and moon, man and woman, house and trade.  In my utter impotence to test the authenticity of the report of my senses, to know whether the impressions on me correspond with outlying objects, what difference does it make whether Orion is up there in heaven or some god paints the image in the firmament of the soul?” On the other hand, our evidence of the existence, of God and of our own souls, and our knowledge of right and wrong, are immediate, and are independent of the senses.  We are in direct communication with the “Over-soul,” the infinite Spirit.  “The soul in man is the background of our being—­an immensity not possessed, that cannot be possessed.”  “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.”  Revelation is “an influx of the Divine mind into our mind.  It is an ebb of the individual rivulet before the flowing surges of the sea of life.”  In moods of exaltation, and especially in the presence of nature, this contact of the individual soul with the absolute is felt.  “All mean egotism vanishes.  I become a transparent eyeball; I am nothing; I see all; the currents of the Universal Being circulate through me; I am part and particle of God.”  The existence and attributes of God are not deducible from history or from natural theology, but are thus directly given us in consciousness.  In his essay on the Transcendentalist Emerson says:  “His experience inclines him to behold the procession of facts you call the world as flowing perpetually outward from an invisible, unsounded center in himself; center alike of him and of them, and necessitating him to regard all things as having a subjective or relative existence—­relative to that aforesaid Unknown Center of him.  There is no bar or wall in the soul where man, the effect, ceases, and God, the cause, begins.  We lie open on one side to the deeps of spiritual nature, to the attributes of God.”