"Whoever is Delighted in Solitude is Either a Wild Beast or a God." – Aristotle’s Path 4 of OVERSOUL

Solitude is often misunderstood. For many, it is synonymous with loneliness, an affliction to be avoided. But Aristotle, in his profound observation, asserted, "Whoever is delighted in solitude, is either a wild beast or a god." This statement invites contemplation on the nature of solitude and its role in spiritual evolution. It suggests that to truly embrace solitude, one must either regress into primal instinct or ascend into divine self-realization. This duality—beast or god—presents a philosophical and spiritual paradox that aligns deeply with Advaita Vedanta, Emerson’s Oversoul, and the mystical journey toward the ultimate self.

At its core, solitude is a mirror. It reflects the inner state of the individual, unmasked by external distractions. For some, solitude amplifies the unconscious impulses of the ego, leading to restlessness, fear, and a descent into the lower self. For others, it offers a gateway to self-awareness, a space where the noise of the world dissolves, and the true self emerges. This bifurcation is not arbitrary but a natural consequence of one’s spiritual maturity. A mind still entangled in the illusions of Maya—the transient, material world—finds solitude unbearable, while a mind that has transcended ego sees it as a portal to the infinite.


The beast, as Aristotle describes, is one who finds joy in solitude through regression into instinct. This can manifest in different ways. Some individuals isolate themselves due to misanthropy, resentment, or an inability to function in society. Their solitude is not a conscious choice for self-discovery but a retreat driven by unresolved emotions. In the Vedantic framework, this state aligns with Tamas—the quality of inertia, ignorance, and darkness. A person steeped in Tamas may seek solitude, but it is not an elevation; it is an escape. Such solitude fosters neither wisdom nor inner peace but instead reinforces the illusion of separateness, leading to further suffering.

On the other end of the spectrum is the god, one who embraces solitude not as an escape but as a means of realizing the Self. In Advaita Vedanta, this corresponds to the state of Sattva—clarity, purity, and truth. The god-like individual in solitude does not experience lack but rather completeness. For such a being, solitude is not loneliness but communion with the Oversoul, the infinite consciousness that pervades all existence. This state is exemplified in the lives of mystics, sages, and philosophers who have retreated into deep solitude, not to escape the world but to merge with the ultimate reality.


Ralph Waldo Emerson, in his essay on the Oversoul, speaks of the higher self that transcends individual consciousness. To him, solitude was not about being alone in a physical sense but about detaching from the distractions of the mundane and tuning into the divine essence. This mirrors the Upanishadic wisdom that states the Atman (individual soul) and Brahman (universal consciousness) are one. The realization of this truth is the highest form of solitude—where the seeker no longer feels isolated but instead merges with the cosmic whole. This state of being is what distinguishes the god from the beast.

The Bhagavad Gita further supports this distinction. Krishna advises Arjuna that a true yogi delights in solitude because he is free from attachment and desires nothing from the external world. Such a person has conquered the lower nature and established himself in the higher self. The solitude of the yogi is not an abandonment of duty but a necessary condition for self-knowledge. It is within silence that the mind ceases its chatter, and the eternal self is revealed.

This transformation of solitude into enlightenment requires deep introspection. Many who attempt solitude without inner discipline find themselves restless, anxious, or consumed by their own thoughts. This is because solitude brings forth everything that has been suppressed. The unresolved fears, unfulfilled desires, and lingering attachments all surface in the absence of external distractions. The wild beast aspect of Aristotle’s statement is most evident in this phase—where solitude does not lead to peace but to inner turmoil.

Yet, if one persists, a shift occurs. The discomfort of solitude gives way to an awakening. The false self, constructed through social conditioning and egoic identifications, begins to dissolve. This is the stage where solitude transitions from being a burden to being a liberation. The individual realizes that they are not alone because they are the very fabric of existence itself. The duality of self and other fades, leaving behind only awareness. This is the domain of the god—the one who finds in solitude the boundless presence of the Oversoul.


One of the best examples of this transformation is seen in the life of Ramana Maharshi. As a young boy, he experienced an intense fear of death, which led him to a profound realization of the eternal self. He left his home and retreated to the sacred mountain of Arunachala, where he remained in deep silence for years. His solitude was not one of loneliness but of complete immersion in the self. He did not speak because he had nothing left to seek externally. He had realized the supreme truth—that he was the eternal, unchanging awareness beyond the body and mind.

This realization is available to all who dare to face solitude with openness and sincerity. It is a journey from the known to the unknown, from illusion to truth. But the transition is not easy. The ego resists dissolution, and the mind clings to familiar distractions. This is why solitude, for many, feels unbearable. The wild beast within seeks stimulation, validation, and attachment to sustain its identity. But if one can move beyond this phase, solitude becomes the most powerful teacher. It strips away the false and reveals the real.

Thus, Aristotle’s statement is not merely an observation but a challenge. It invites us to ask: when we are alone, who are we? Do we sink into our lower nature, seeking solace in instinct and unconscious habits? Or do we rise into our higher self, embracing solitude as the gateway to divine realization? The answer determines whether solitude is a curse or a blessing, a prison or a liberation.

The Oversoul, the Atman, the divine consciousness—these are not distant concepts but the very essence of who we are. The path to realizing this is through solitude, but solitude undertaken with awareness. It is the silence beyond thoughts, the stillness beyond emotions, the presence beyond identity. Those who fear solitude fear themselves, for in the absence of distractions, one comes face to face with the truth of their being.

Philosophers, saints, and spiritual seekers across traditions have recognized this. The Buddha attained enlightenment not in a crowd but in solitude beneath the Bodhi tree. Christ withdrew into the wilderness for forty days. The Rishis of ancient India meditated in seclusion, realizing the eternal wisdom of the Upanishads. Solitude was never their escape; it was their return—to the source, to the truth, to the divine.

In the end, Aristotle’s paradox resolves itself. The wild beast and the god are not separate entities but two potential states within every individual. Which one manifests depends on the seeker’s inner journey. Solitude is the test, the fire through which the self is forged. Those who resist it remain bound to the beastly instincts of ego and desire. Those who embrace it step into the light of divine realization. And so, the greatest question remains: in your solitude, do you meet the beast or the god?