“The Over-Soul” might almost be called the Over-flow of a spiritual imagination.  We cannot help thinking of the “pious, virtuous, God-intoxicated” Spinoza.  When one talks of the infinite in terms borrowed from the finite, when one attempts to deal with the absolute in the language of the relative, his words are not symbols, like those applied to the objects of experience, but the shadows of symbols, varying with the position and intensity of the light of the individual intelligence.  It is a curious amusement to trace many of these thoughts and expressions to Plato, or Plotinus, or Proclus, or Porphyry, to Spinoza or Schelling, but the same tune is a different thing according to the instrument on which it is played.  There are songs without words, and there are states in which, in place of the trains of thought moving in endless procession with ever-varying figures along the highway of consciousness, the soul is possessed by a single all-absorbing idea, which, in the highest state of spiritual exaltation, becomes a vision.  Both Plotinus and Porphyry believed they were privileged to look upon Him whom “no man can see and live.”

But Emerson states his own position so frankly in his Essay entitled “Circles,” that the reader cannot take issue with him as against utterances which he will not defend.  There can be no doubt that he would have confessed as much with reference to “The Over-Soul” as he has confessed with regard to “Circles,” the Essay which follows “The Over-Soul.”

“I am not careful to justify myself....  But lest I should mislead any when I have my own head and obey my whims, let me remind the reader that I am only an experimenter.  Do not set the least value on what I do, or the least discredit on what I do not, as if I pretended to settle anything as true or false.  I unsettle all things.  No facts are to me sacred; none are profane; I simply experiment, an endless seeker, with no Past at my back.”

Perhaps, after reading these transcendental essays of Emerson, we might borrow Goethe’s language about Spinoza, as expressing the feeling with which we are left.

    “I am reading Spinoza with Frau von Stein.  I feel myself very near
    to him, though his soul is much deeper and purer than mine.

“I cannot say that I ever read Spinoza straight through, that at any time the complete architecture of his intellectual system has stood clear in view before me.  But when I look into him I seem to understand him,—­that is, he always appears to me consistent with himself, and I can always gather from him very salutary influences for my own way of feeling and acting.”

Emerson would not have pretended that he was always “consistent with himself,” but these “salutary influences,” restoring, enkindling, vivifying, are felt by many of his readers who would have to confess, like Dr. Walter Channing, that these thoughts, or thoughts like these, as he listened to them in a lecture, “made his head ache.”