The influence of Eastern religions, including Vedanta, is plainly evident, but the essay also develops ideas long present in the Western philosophical canon (e.g., in the works of Plato, Plutarch, Plotinus, Proclus—all of whose writings Emerson read extensively throughout his career) and the theology of Emanuel Swedenborg.

[3] The essay includes the following passage: The Supreme Critic on the errors of the past and the present, and the only prophet of that which must be, is that great nature in which we rest, as the earth lies in the soft arms of the atmosphere; that Unity, that Over-soul, within which every man's particular being is contained and made one with all other; that common heart.

[5] Emerson goes on in the same essay to further articulate his view of this dichotomy between phenomenal plurality and transcendental unity: We live in succession, in division, in parts, in particles.

And this deep power in which we exist and whose beatitude is all accessible to us, is not only self-sufficing and perfect in every hour, but the act of seeing and the thing seen, the seer and the spectacle, the subject and the object, are one.

Such past impressions form a kind of sheath between the Over-soul and its true identity, as they give rise to the tendency of identification with the gross differentiated body.