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Updated: June 10, 2025
To learn to understand each other is the great art of life, and to “agree to differ” is the best lesson of the comparative science of religion. Conclusion. The allusion in the foregoing page is to a very long letter which the Horseherd wrote to my husband, dated September 10, 1897, eighteen months after his first letter.
“The present writer considers himself one of these; he is, indeed, not self-taught like the Horseherd, but a scientific man, and like you, a professor; but as he had no philosophical training, and he has only reached his views through observation and reflection; in contrast to you, the profound philologist, he stands not much higher than the Silesian countryman.
I do not therefore consider the objections raised by him as unfounded or without justification; on the contrary, it were better if others would speak with the same freedom as he has done, although a calmer tone in such matters would be more effective than the fortissimo of the Horseherd.
On the contrary, I have wrestled with them for years, and remember well the joy I felt when first the true historical meaning of the opening of the Fourth Gospel, “In the beginning was the word,” became clear to me. It is true that I turned no somersaults like the Horseherd, but I was well satisfied.
This mind is no ghost, as the Horseherd asserts, nor is it a mere phantom of the brain as is imagined by so many scientists. It is something real, for we see its effects. It is born, like everything that belongs to our ego, of the self-conscious Self, which alone really and eternally exists and abides.
For myself this inquiry into the simian origin of man never had any great interest; I even doubt whether the Horseherd would have laid great stress upon it. His champions, however, plainly consider it one of the principal and fundamental questions on which our whole view of the world must be erected.
What remains is only the eternal One, the eternal Self, that lives in us all without beginning and without end, in which each one has his true existence, in which we live, move, and have our being. Each temporal ego is only one of the million phenomena of this eternal Self, and such a phenomenon was the Horseherd to me.
Some were of the opinion that I dealt too lightly with the Horseherd; others protested against what I said about the current theory of evolution. The first objection I have sought to make up for in what follows. The other required no answer, for I had I think, in my previous writings, quite clearly and fully explained my attitude in opposition to so-called Darwinism.
The most difficult and at all events the thorniest problem that was presented to me by the Horseherd still remains unanswered, and I have long doubted whether I should attempt to answer it in so popular a periodical as the Deutsche Rundschau.
I have read it with much interest, and have partly dealt with it in my article in the same number; but I hope at some future time to answer his objections, and those of several other correspondents, more fully. I should have been glad to publish some of these letters. But first, they are too long, and they are far inferior in power to the letter of the Horseherd.
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