The high school English class that I teach has been learning about the transcendentalist movement.  Yesterday, we read excerpts from Ralph Waldo Emerson’s essay “Self-Reliance.”  This essay really spoke to me, and so I have included some excepts from the essay below.  When I first read this essay, I was not yet out of the closet, and it did not mean as much to me then as it does now.  Emerson may actually be speaking more directly to the GLBT community than we realize. There is some evidence that Ralph Waldo Emerson was bisexual. Emerson may have had erotic thoughts about at least one man. During his early years at Harvard, he said he was “strangely attracted” to a young man named Martin Gay, about whom he wrote sexual poetry. Nathaniel Hawthorne was also purportedly one of his infatuations.

Emerson is the seminal intellectual, philosophical voice of the nineteenth century in America. Although readers today may find his thought slightly facile, even unrealistic–times do change–his influence among his contemporaries and those who followed immediately after him was enormous. Emerson was the spokesman for the American Transcendentalists, a group of New England romantic writers, which included Thoreau, who believed that intuition was the means to truth, that god is revealed through intuition to each individual. They celebrated the independent individual and strongly supported democracy. The essay “Self-Reliance,” from which an excerpt is presented here, is the clearest, most memorable example of Emerson’s philosophy of individualism, an idea that is deeply embedded in American culture. His variety of individualism grows of the self’s intuitive connection with the Over-Soul and is not simply a matter of self-centered assertion or immature narcissism

Consider what Emerson says about the importance of non-conformity and independent beliefs and contrast this with the prevailing attitude in contemporary America.  With so much discussion of bullying in schools, this essay should be, and in most textbooks is, essential reading.  It teaches us that we should be ourselves, not the conforming sheep that bullies try to push us into.  Emerson is telling us to trust ourselves, because it is us alone that can overcome the bullies of the world.  With the rate of GLBT youth suicides and bullycide going on in American schools, we should realize that it will get better and that we should be proud to be ourselves.

There is a time in every man’s education when he arrives at the conviction that envy is ignorance; that imitation is suicide; that he must take himself for better, for worse, as his portion; that though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil bestowed on that plot of ground which is given to him to till. The power which resides in him is new in nature, and none but he knows what that is which he can do, nor does he know until he has tried. Not for nothing one face, one character, one fact, makes much impression on him, and another none. This sculpture in the memory is not without preëstablished harmony. The eye was placed where one ray should fall, that it might testify of that particular ray. We but half express ourselves, and are ashamed of that divine idea which each of us represents. It may be safely trusted as proportionate and of good issues, so it be faithfully imparted, but God will not have his work made manifest by cowards. A man is relieved and gay when he has put his heart into his work and done his best; but what he has said or done otherwise, shall give him no peace. It is a deliverance which does not deliver. In the attempt his genius deserts him; no muse befriends; no invention, no hope.
Trust thyself: every heart vibrates to that iron string. Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being. And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on Chaos and the Dark….
These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world.Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint-stock company, in which the members agree, for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It loves not realities and creators, but names and customs.
For nonconformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face. The by-standers look askance on him in the public street or in the friend’s parlour. If this aversation had its origin in contempt and resistance like his own, he might well go home with a sad countenance; but the sour faces of the multitude, like their sweet faces, have no deep cause, but are put on and off as the wind blows and a newspaper directs. Yet is the discontent of the multitude more formidable than that of the senate and the college. It is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are aroused, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment….
A foolish consistency is the hobgoblin of little minds, adored by little statesmen and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day.–‘Ah, so you shall be sure to be misunderstood.’–Is it so bad, then, to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.
I suppose no man can violate his nature. All the sallies of his will are rounded in by the law of his being, as the inequalities of Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza;–read it forward, backward, or across, it still spells the same thing. In this pleasing, contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt, it will be found symmetrical, though I mean it not, and see it not. My book should smell of pines and resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions, and do not see that virtue or vice emit a breath every moment.
Let a man then know his worth, and keep things under his feet. Let him not peep or steal, or skulk up and down with the air of a charity-boy, a bastard, or an interloper, in the world which exists for him. But the man in the street, finding no worth in himself which corresponds to the force which built a tower or sculptured a marble god, feels poor when he looks on these. To him a palace, a statue, or a costly book have an alien and forbidding air, much like a gay equipage, and seem to say like that, ‘Who are you, Sir?’ Yet they all are his, suitors for his notice, petitioners to his faculties that they will come out and take possession. The picture waits for my verdict: it is not to command me, but I am to settle its claims to praise. That popular fable of the sot who was picked up dead drunk in the street, carried to the duke’s house, washed and dressed and laid in the duke’s bed, and, on his waking, treated with all obsequious ceremony like the duke, and assured that he had been insane, owes its popularity to the fact, that it symbolizes so well the state of man, who is in the world a sort of sot, but now and then wakes up, exercises his reason, and finds himself a true prince….
It is easy to see that a greater self-reliance must work a revolution in all the offices and relations of men; in their religion; in their education; in their pursuits; their modes of living; their association; in their property; in their speculative views.

Emerson’s “Self-Reliance” teaches us to trust ourselves. By ourselves, we have unique voices and opinions, which society shuts down as soon as we confront other people and the group. Society’s primary concern is creating wealth and status, while the individual’s concern is self-expression and fulfillment. We want to take life slow, savor every moment, express ourselves, and explore many talents and skills. Society wants us to be big shots, put all our education towards one career, weed out our competitors to become successful, and make more money than we could ever need. But since society’s goal’s are so ingrained inside us, we must learn to trust our own instincts as to what society tells us.

Emerson states that in solitude, individuals have voices, “which grow faint and inaudible as we enter the world.” Some of these thoughts and opinions that people come up with in solitude might cause fear when presented to society. Since society is such a delicate structure based on fear of chaos, any novel voice will make the person who spoke it become “the other.” Fear of alienation prevents voices from leaving solitude into the realm of society.

Emerson states that individuals who work hard and pursue fulfillment should not be proud of the possessions they acquired. He says, “a cultivated man becomes ashamed of his property, ashamed of what he has, out of respect for his own being,” meaning that acquiring property is just an accident. If you trust yourself and work towards the proper development of yourself by discovery of your innermost talents, then you should not accept society’s false reward of property. An ordinary person doing his best work is just as valuable as the “great” lives of kings and royalty. The greatest reward is knowing that you have found your own unique self, and fully trust it.

Fulfillment verses success, self expression verses conformity, and solitude verses the group are important factors to distinguish. Emerson in “Self-Reliance” is not advocating staying in solitude, because humans are social beings. Rather he wants us to discover ourselves away from society, and then confront society as our fulfilled and cultivated selfs. In reality, the wealth power structure of society is just a response to fear of our chaotic world, and if we just embrace this chaos, we might be more fulfilled, happy people. Trust yourself. Learn to let go.

Sources:

• “Summary and Analysis of Emerson’s ‘Self-Reliance‘” By Chris James
• “Ralph Waldo Emerson” From Wikipedia
• “Was Ralph Waldo Emerson a homosexual?” From Answers.com
• “Self-Reliance” By Ralph Waldo Emerson

With Gay American History, Jonathan Ned Katz published the first book of documents relating to homosexuality in American history. This fascinating and compendious source ranges from the sixteenth century up to present times; its texts include everything from denunciations of sodomy in colonial America to modern protests against homosexual persecution.  By demonstrating the important presence of same-sex desires, friendships, and sexual practices throughout Western history, this book was crucial in opening up new fields for investigation.

Jonathan Katz’s Gay American History: Lesbians and Gay Men in the U.S.A. uses this illustration drawn by Henry David Thoreau of “Phallus impudicus” (the shameless phallus), among excerpts from Thoreau’s letters about his reaction after reading Whitman’s Leaves of Grass: “It is as if the beasts spoke. I think that men have not been ashamed of themselves without reason.”

I would love to be able to see this document myself and analyze it’s content; however, this picture of the “Phallus impudicus” drawing is not clear enough to tell much about it. This same drawing does appear in Thoreau’s Garden by H. Peter Loewer. In this volume, we can learn more about ferns and berries, goldenrods and grasses. More relevant to this post, readers can even get a glimpse of the “disgusting … yet very suggestive” fungus (Phallus impudicus) that Thoreau railed about in October 1856, pondering “Pray, what was Nature thinking of when she made this? She almost puts herself on a level with those who draw in privies.” Loewer used as his reference the index in the Dover two-volume reprint of Thoreau’s Journals, which is somewhat incomplete.

The question I pose is this:  Is Thoreau chronicling the plants in his garden, or is he presenting a critique of Whitman’s Leaves of Grass?  It is a question I would love to ponder further along with the relevant documents.

The picture above has a very interesting story attached to it.  However, because the story was originally published in the New York Times, I am not able to repost it here, but I urge you to check out the following link: On Carrie Bradshaw’s Block, Romance Over 6 Decades by Diane Cardwell.

Celebrate with The Woodhull Sexual Freedom Alliance and Federation in Washington, DC

September 23, 2011, is the 173rd birthday of the Woodhull Freedom Foundation’s namesake, Victoria Woodhull. Every year on this day, Sexual Freedom advocates gather to learn, share ideas and celebrate the sexual freedom movement’s big day!

This year, the WFF focuses on freedom of sexual speech and expression is highlighted in their educational program, “Sexual Outlaws: The Prohibition of Pleasure.” WFF hopes you will join them to find out more about the war on sex and why right now is a crucial time for advocates of sexual freedom. WFF has already confirmed human rights leaders, academics, community advocates, writers, educators and performers and the WFF hopes they can count you in as well!

After the exciting afternoon of Sexual Freedom panels and discussions at the Pew Charitable Foundation Conference Center, WFF will be moving to the Hamilton Crowne Plaza for a Sexual Freedom Gala, a cocktail reception, fabulous raffles, an awards ceremony hosted by Carol Queen and Nina Hartley, and the fun and fabulous Pamala Stanley whose unparalleled voice encompasses everything from the most intimate whisper to the soaring “bel canto” that is her trademark.

Event Schedule

• 1-5 p.m. “Sexual Outlaws: The Prohibition of Pleasure” Panel Discussion (PEW Conference Center)
• 6-7 p.m. VIP Cocktail Reception (Hamilton Crowne Plaza)
• 7-7:30 p.m. Cocktail Reception (Hamilton Crowne Plaza)
• 7:30-10 p.m. Sexual Freedom Gala and Awards Ceremony hosted by Carol Queen and Nina Hartley with entertainment by the fabulous Pamala Stanley! (Hamilton Crowne Plaza)

Full schedule and event details here

About Victoria Woodhull

by Barbara Goldsmith

Recently, when I mentioned to a friend that the title of my book was Other Powers – The Age of Suffrage, Spiritualism and the Scandalous Victoria Woodhull, she asked: “Just who was Victoria Woodhull anyway?” It seems a simple question, but Victoria was not a simple person. She was conceived in 1837, during the frenzy of a religious revival in Homer, Ohio. Her father was an itinerant con man and a thief; her mother was illegitimate, illiterate and a religious fanatic. As a child, Victoria was raised in filth and squalor, beaten and starved, given little education and exploited in her father’s traveling carnival show as a clairvoyant and fortune-teller. Unexpectedly, she demonstrated such powers as accurately recalling past events and predicting future ones, finding missing objects and people, and affecting cures. She also relayed messages from loved ones who had “passed over.”

From childhood, Victoria maintained that she was guided and protected by the spirits, who occasionally let her visit a utopian world in heaven unlike the chaotic, miserable world in which she lived. Like Joan of Arc, she listened to voices that told her she would rise from poverty one day to become “ruler of the nation.” At 15, in order to escape her father’s brutality, Victoria eloped with an alcoholic doctor who fathered a retarded son and so botched the delivery of their daughter that the baby nearly bled to death. After five years, Victoria left him and struck out on her own. Eventually, her belief in the spirits enabled her to form alliances with such powerful men as Commodore Cornelius Vanderbilt, to become the first woman to own a Wall Street investment firm, to found her own newspaper, to speak before Congress demanding that women be given the vote and finally, to run for U.S. President in 1872 against the popular incumbent, Ulysses S. Grant, and the powerful newspaperman, Horace Greeley. In short, she set America on its ear.

In the decade that it took to write my book, I came to know Victoria Woodhull well, and she taught me a great many lessons – not the least of which was that the common wisdom on most subjects is frequently wrong. She made me realize that people must always think for themselves and never accept circumstances that seem unfair, unkind or uncomfortable.

Of course, Victoria’s time was a much more difficult one for women, who then had almost no rights to property or person. If a married woman worked, her wages were given directly to her husband. She could not dispose of her property upon death. If she divorced, she automatically forfeited custody of her children. Women could not enter universities, law schools or medical schools. They could not serve on juries, and they could not vote.

Most significantly, women had no control over their own bodies: There were no laws to protect them from physical abuse at the hands of their husbands or fathers, although some states stipulated the size of the objects that might be used to inflict discipline. They had no right to deny their husbands sexual access. The professions open to women were few: domestic drudgery, factory work, teaching, prostitution and, for the exceptional few, writing.

Men were allowed all means of sexual license, but a woman who committed adultery was subject to a jail sentence. In 1868, from the lecture platform, Victoria Woodhull boldly instructed women to demand a single sexual standard and not to accept the view that sexual desire in females was vulgar. “What! Vulgar!” she said. “The instinct that creates immortal souls vulgar…be honest…it is not the possession of strong powers that is to be deprecated. They are that necessary part of human character.”

Victoria preached a doctrine called “Free Love” that included the odd notion of marrying for love, as well as an easement of the divorce laws. She was radical even by today’s standards, asserting: “Women are entirely unaware of their power. Like an elephant led by a string, they are subordinated by just those who are most interested in holding them in slavery…Sexual freedom means the abolition of prostitution both in and out of marriage, means the emancipation of woman and her coming into control of her own body, means the end of her pecuniary dependence upon man…means the abrogation of forced pregnancy, of anti-natal murder of undesired children and the birth of love children only.” Ideas stated in the extreme make one think and question and argue, and that was what Victoria accomplished.

Victoria Woodhull was a fervent Spiritualist who searched for meaning in a society not so different from our own, in that most people felt overwhelmed by financial manipulations and technical achievements they could not comprehend. They felt they had little control over their own destinies. Women, in particular – even the strongest – desperately needed the courage to combat the criticism and isolation they felt in the battle for their most basic rights. Victoria’s belief in spirit guidance empowered her and her followers to challenge the law, the church and the entrenched male establishment.

Victoria’s spiritualism usually is dismissed as a fad by historians, but in studying her, I realized that many of her beliefs were a utopian version of what people already accepted. For example, the Spiritualists’ conviction that the dead can guide us did not differ radically from the view of the regular clergy. Even today, when our loved ones die, clergymen tell us that they are not gone – that they are with us still in thought and deed, that they are always by our side. Victoria’s friend, Isabella Beecher Hooker, summed it up when she wrote: “I know she [Victoria Woodhull] has visions and is inspired by spiritual influences, but her inspiration seems very like my own, a simple reliance on a Heavenly Father.”

Victoria demonstrated that a belief in oneself gives us the strength to accomplish a great deal. She was a pioneer in many things we think about today: diet, exercise, comfort in dress. In her day, many people ate seven-course dinners accompanied by liquor and wine, but Victoria adhered to the diet prescribed by Sylvester Graham (known for the tasty, ginger-colored crackers that still bear his name). Graham had been a sickly child and cured himself through proper diet. He recommended no alcohol, caffeine, meat, lard or other types of shortening.

Women of the day were thought desirable if they were languorous and frail, but Victoria advocated vigorous exercise, rode horseback and walked at least three miles a day. She said that drinking at least two pints of water a day and eating fresh fruit were accountable for her good health and vigor.

Whenever I see a woman tottering about on 5-inch stiletto heels, I have a fantasy that Victoria is walking down the street in her sensible boots and says to her, “My dear young girl, you are ruining your health and risking a terrible accident.” Women’s clothes in her time cinched in the waist so tightly that organs were often displaced. The dresses were so heavy that women moved like hobbled horses. Not Victoria. She often wore men’s clothing and urged other women to do the same.

While male physicians did not examine female bodies, they nonetheless prescribed morphine, isolation, purging, bloodletting and starvation as cures for most female ills. Victoria, on the other hand, embraced a benign alternative medicine. She practiced homeopathy, a treatment begun by Dr. Samuel Hahnemann, who took a minuscule amount of a disease-causing agent and diluted it with liquid to create what he called a “spiritlike essence.” Dr. Hahnemann believed that when this substance was introduced into the body, the person would be cured of the disease. Victoria was also a well-known “magnetic healer.” The use of therapeutic magnets dates to the ancient Greeks, who used them to halt bleeding, soothe inflammation, purge infection and promote general healing. The theory is that the magnets themselves do not heal, but induce the body to heal itself. Many of the medical treatments in which Woodhull believed are becoming increasingly popular today, as is the conviction that we are participants in our own good health and medical treatment.

Because Victoria Woodhull shocked and astounded and antagonized, a campaign was organized to bring her down. She was jailed repeatedly on charges of publishing pornography, and the press depicted her as “Mrs. Satan” and “The Prostitute Who Ran for President.” But, in truth, she was a woman who lived a century before her time. The lessons she taught – to question, to be honest, to believe in your power, to value your mind and body, to fight for what is right – are all lessons for today.

• Source: http://www.woodhullalliance.org