An Open Letter To Professor F. Max Muller.
"RESPECTED SIR: Your correspondence in this periodical with the "Horseherd" has no doubt aroused an interest on many sides. There are many more Horseherds than might be supposed; that is to say, men in all possible positions and callings, who after earnest reflection have reached a conclusion that does not essentially differ from the mode of thought of your backwoods friend.
"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. And to complete the contrast, he adds, that he has long been a severe sufferer. So that instead of guiding the plough on the field of science with a strong hand, he must remain idly at home, and modestly whittle pine shavings for the enlightenment of his home circle.
"I do not know whether the Horseherd will consider that his argument has been refuted when he reads your letter by his warm stove. In this, according to my view, you have practically failed. (_My counter arguments shall follow later._)
"Yes, I find in your reasoning very remarkable contradictions. You acknowledge for instance the infinity of s.p.a.ce and time, and in spite of this you say that there was a time before the world was a year old. I do not understand that. We must a.s.sume for matter, for that is no doubt what you mean by the term "world," the same eternity as for s.p.a.ce and time, whose infinity can be proved but not comprehended. (_Well, when we say that the world is 1898 years old, we can also say that it once __ was a year, or half a year old; of course not otherwise_.)
"A "creation" in the sense of the various religions is equally incomprehensible to us. (_Certainly._)
"But I do not wish to enlarge on this point any farther. Here begins the limit of our thinking faculties, and it is the defect of all religions that they require us to occupy ourselves with matters that lie beyond this limit, that never can be revealed to us, since we are denied the understanding of them; a revelation is at all events a chimera. For either that which is to be revealed lies beyond our senses and ideas,-and then it cannot be revealed to us,-or it lies on this side, and then it need not be revealed to us. (_This is not directed against me._)
"I believe, moreover, dear sir, that through your comparative studies of religion you must reach the same conclusion as myself, that all religious ideas have arisen solely in the brain of man himself, as efforts at explanation in the broadest sense; that dogmas were made out of hypotheses, and that no religion as a matter of fact reveals anything to us. (_Not only religious ideas, but all ideas have arisen in the brain._)
"You express a profound truth when you say that atheism is properly a search for a _truer_ G.o.d. I was reminded by it of a pa.s.sage in one of Daudet"s novels, in which the blasphemy of one who despairs of a good G.o.d, is yet called a kind of prayer. You will therefore bear with me if I explain to you how a scientific man who thinks consistently can reach a conclusion not far removed from that which prompted the Horseherd to turn a somersault.
"Good and evil are purely human notions; an almighty G.o.d stands beyond good and evil. He is as incomprehensible to us in moral relations as in every other. (_From the highest point of view, yes; but in the lives of men there is such a distinction._)
"Only look at the world! The existence of the majority of living creatures is possible only through the destruction of others. What refined cruelty is expressed by the various weapons with which animals are provided. Some zoologist ought to write an ill.u.s.trated work ent.i.tled, _The Torture Chamber of Nature_. I merely wish to touch upon this field; to exhaust it would require pages and volumes. Your adopted countryman, Wallace, seeks, it is true, to set aside these facts by a superficial observation. That most of the animals that are doomed to be devoured, enjoy their lives until immediately before the catastrophe, takes none of its horror from the mode of death. To be dismembered alive is certainly not an agreeable experience, and I suggest that you should observe how, for instance, a water-adder swallows a frog; how the poor creature, seized by the hind legs, gradually disappears down its throat, while its eyes project staring out of their sockets; how it does not cease struggling desperately even as it reaches the stomach.
"Now I, who am but a poor child of man, full of evil inclinations according to Biblical lore, liberated the poor frog on my ground. But "merciful nature" daily brings millions and millions of innocent creatures to a like cruel and miserable end.
"I intentionally leave out of consideration here the unspeakable sufferings of mankind. Believers in the Bible find it so convenient to argue about original sin. Where is the original sin of the tormented animal kingdom?
"Of course man in his unutterable pride looks with deep disdain on all living creatures that are not human. As if he were not bone of their bone, as if suffering did not form a common bond with all living creatures! (_I have never done that, but I think that it is difficult to establish a thermometer of suffering._)
"Do you not bethink you, honoured student of Sanskrit, of the religion of the Brahmins? In sparing all animals, the Hindus have shown only the broadest consistency.
"There will come a time when there will be only one religion, without dogma: the religion of compa.s.sion. (_Buddhism is founded on Karunya, compa.s.sion._) Christianity, lofty as is its ethical content, is not the goal, but only a stage in our religious development.
"It is a misfortune that Nietzsche, the great keen thinker, should have been misled into an opposite conclusion by the mental weakness, the paralytic imbecility, which gradually enveloped his brain like a growth of mould. And the foolish youths, who esteem the expressions of this incipient insanity as the revelations of a vigorous genius, swear by his later hallucinations about the Over-man and the blond beast.
"A specialist in mental disease can point out the traces of his malady years before it openly broke out. And as if he had not written enough when the world still considered him of sound mind, must men still try to glean from the time when his brain was already visibly clouded?
"How few there are who can pick out of the desolate mora.s.s of growing imbecility the scanty grains of higher intelligence! There will always be people who will be impressed, not by the sound part of his thought, but by his paradoxical nonsense. (_May be._)
"But-I am straying from the path. Now to the subject. I perfectly understand that the majority of religions had to a.s.sume a good and evil principle to guard themselves against the blasphemy of attributing all the suffering of the world to an all-merciful Creator. (_Some religions have done this, on the theory that an almighty G.o.d stands beyond good and evil._) The devil is a necessary ant.i.thesis to G.o.d; to deny him is the first step made by the consistent man of science toward that atheism which originates really from the search for a better G.o.d. The Horseherd is wrong when he denies the existence of things beyond our power of conception.
There are, as can be proved, tones that we do not hear, and rays that we cannot see. There are many things that we shall learn to comprehend in the hundreds of thousands of years that are in store for mankind. We are merely in the beginning of our development. Something, however, will always remain over. The "Ignorabimus" of one of our foremost thinkers and investigators will always retain its value for us. (_Most certainly._)
"The other world is of but little concern to him who has constantly endeavoured to lead a good life, even if he has never given much thought to correct belief. If personal existence is continued, our earthly being must be divested of so many of its outer husks that we should scarcely recognise each other, for only a part of the soul is the soul. (_What we call soul is a modification of the Self._) If, however, an eternal sleep is decreed for us, then this can be no great misfortune. Let the wise saying in _Stobi Florilegium_, Vol. VI, No. 19, in "praise of death"
serve to comfort us: "??a?a???a? d?? ??e?e d?das?a??a? e??a? ?a??t??, t??
te p?? t?? ?e??s?a? ?????? ?a? t?? ?p???,"-"Anaxagoras said that two things admonished us about death: the time before birth and sleep."
"The raindrop, because it is a drop, may fear for its individuality when it falls back into the sea whence it came. We men are perhaps only pa.s.sing drops formed out of the everlasting changes of the world-sea. (_Of what does the world-sea consist but drops?_)
"Those who think as I do const.i.tute a silent but large congregation: silent, because the time is not yet ripe for a view that will rob thousands of their illusions. We do not preach a new salvation, but a silent, for many, a painful, renunciation. But the profound peace that lies in this view is as precious to those who have acquired it as is the hope of heaven to the believer. In honest doubt, too, lies a saving power as well as in faith; and your Horseherd is on the path of this salvation.
(_I believe that too._)"
With great respect, Yours very faithfully, Ignotus Agnosticus.
Whilst I received this and many other letters from many lands, no sign of life reached me from my Horseherd. He must have received my letter, or it would have been returned to me through the post. I regretted this, for I had formed a liking for the man as he appeared in his letter, and he no doubt would have had much to say in reply to my letter, which would have placed his views in a clearer light. He was an honest fellow, and I respect every conviction that is honest and sincere, even if it is diametrically opposite to my own. Now, my unknown friend could have had no thought of self in the matter. He knew that his name would not be mentioned by me, and it would probably have been of little concern to him if his name had become known. The worst feature of all discussions is the intrusion of the personal element. If for instance in a criticism of a new book we emphasise that which we think erroneous, for which every author should be grateful, we feel at the same time, that while desiring to render a service to the cause of truth, we may not only have hurt the book or the writer, but may have done a positive injury. The writer then feels himself impelled to defend his view not only with all the legitimate arts of advocacy, but also with the illegitimate. This poor truth is the greatest sufferer. As long as two paths are open, there is room for quiet discussion with one"s travelling companion as to which may be the right and best path by which to reach the desired point. Both parties have the same object in view, the truth. As soon however as one goes, or has gone his own way, the controversy becomes personal and violent. There is no thought of turning back. It is no longer said: "This is the wrong path,"
but "You are on the wrong path," and even if it were possible to turn back, the controversy generally ends with, "I told you so." Poor Truth stands by sorrowfully and rubs its eyes.
Now what was the Horseherd to me, and what is he now, even if he has been brought to what he called a joyful end by his catarrh "verging upon a perfect asthma." There was nothing personal between us. He knew me only by that which I have thought and said; I knew of him only what he had gathered in his hours of leisure, and had laid aside for life. I have never seen him face to face, do not know the colour of his eyes, hardly even whether he was old or young. He was a man, but he may be even that no longer. Everything that in our common view const.i.tutes a man, his body, his speech, his experience, is gone. We did not bring these things with us into the world and probably shall not take them away with us. What the body is, we see with our eyes, especially if we attend a cremation, or if in ancient graves we look into the urns which contain the grayish black ashes, whilst near by there sleeps in cold marble, as in the Museo n.a.z.ionale in Rome, the lovely head of the young Roman maiden, to whom two thousand years ago belonged these ashes, as well as the beautiful mansion that has been excavated from the earth and rebuilt round about her. And the language, the language in which all our experience here on earth lies stored, will this be everlasting? Shall we in another life speak English or Sanscrit? The philologist knows too well of what material speech is made, how much of the temporal and accidental it has adopted in its eternal forms, to cherish such a hope, and to think that the Logos can be eternally bound to the regular or irregular declensions or conjugations of the Greek, the German, or even the Hottentot languages. What then remains?
Not the person, or the so-called ego-that had a beginning, a continuation, and an end. Everything that had a beginning, once was not, and what once was not, has in itself, from its very beginning, the germ of its end. 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. It is only what we recognise in all men as the eternal, or as the divine, that we can love and retain.
Everything else comes and goes, as the day comes in the morning and goes at night, but the light of the sun remains forever. Now it may be said: This Self, that is and abides, is after all next to nothing. It _is_, however, and that "_is_" is more than everything else. Light is not much either, probably only vibration, but what would the world be without it?
Did we not begin this life simply with this Self, continue it with this Self, and bring it to an end with this Self? There is nothing that justifies us in saying that this Self had a beginning, and will therefore have an end. The ego had a beginning, the _persona_, the temporal mask that unfolds itself in this life, but not the Self that wears the mask.
When therefore my Horseherd says, "After death we are just as much a nullity as before our birth," I say, _quoderat demonstrandum_ is still to be proved. What does he mean by _we_? If we were nothing before birth, that is, if we never had been at all, what would that be that is born?
Being born does not mean becoming something out of nothing. What is born or produced was there, before it was born or produced, before it came into the light of the world. All creation out of nothing is a pure chimera for us. Have we ever the feeling or experience that we had a beginning here on earth, or have we entirely forgotten the most remarkable thing in our life, viz., its beginning? Have we ever seen a beginning? Can we even think of an absolute beginning? In order to have had our beginning on earth, there must have been something that begins, be it a cell or be it the Self. All that we call ego, personality, character, etc., has unfolded itself on earth, is earthly, but not the Self. If we now on earth were content with the pure Self, if in all those that we love, we loved the eternal Self and not only the appearance, what then is more natural than that it should be so in the next world, that the continuity of existence cannot be severed, that the Self should find itself again, even though in new and unexpected forms? When therefore my friend makes the bold a.s.sertion: "After our death we are again as much a nullity as before our birth," I say, "Yes, if we take nullity in the Hegelian sense." Otherwise I say the direct contrary to this: "After our death we are again as little a nullity as before our birth. What we shall be we cannot know; but that we shall be, follows from this, that the Self or the divine within us can neither have a beginning nor an end." That is what the ancients meant in saying that death was to be best understood from the time before birth.
But we must not think that each single ego lays claim only to a part of the Self, for then the Self would be divided, limited, and finite. No, the entire Self bears us, just as the entire light illumines all, every grain of sand and every star, but for that reason does not belong exclusively to any one grain of sand or star. It is that which is eternal, or in the true sense of the word that which is divine in us, that endures in all changes, that makes all change possible, for without something that endures in change, there could be no change; without something continuous, that persists through transformation, nothing could be transformed. The Self is the bond that unites all souls, the red thread which runs through all being, and the knowledge of which alone gives us knowledge of our true nature. "Know thyself" no longer means for us "Know thy ego," but "Know what lies beyond thy ego, know the Self," the Self that runs through the whole world, through all hearts, the same for all men, the same for the highest and the lowest, the same for creator and creature, the _atman_ of the Veda, the oldest and truest word for G.o.d.
For this reason the Horseherd was to me what all men have always been to me-an appearance of the Self, the same as I myself, not only a fellow-creature, but a fellow-man, a fellow-self. Had I met him in life, who knows whether his ego or his appearance would have attracted me as much as his letter. We all have our prejudices, and much as I honour a Silesian peasant who has spent his life faithfully and honestly in a strange land, I do not know whether I should have sat down by his iron stove and chatted with him about t? ???sta.
I also felt as I read his letter, that it was not a solitary voice in the desert, but that he spoke in the name of many who felt as he felt, without being willing or able to express it. This also has proved to be entirely true.
Judging by the numerous letters and ma.n.u.scripts that reach me, the Horseherd was not alone in his opinions. There are countless others in the world of the same mind, and even if his voice is silenced, his ideas survive in all places and directions, and he will not lack followers and defenders. The striking thing in the letters that reached me was that the greater number and the most characteristic among his sympathisers did not wish their names to be known. What does this signify? Do we still live on a planet on which we dare not express what we hold to be the truth-planet Terra so huge and yet so contemptibly small? Has mankind still only freedom of thought, but not freedom of utterance? The powers may blockade Greece; can they blockade thoughts on wings of words? It has been attempted, but force is no proof, and when we have visited the prisons in which Galilei or even Giordano Bruno was immured, we learn how nothing lends greater strength to the wings of truth than the heavy chains with which men try to fetter it. It is still the general opinion that even in free England thought and speech are not free, that in the realm of thought there is even less freedom on this side of the Channel than on the other.(37) Oxford especially, my own university, is still considered the stronghold of obscurantists, and my Horseherd even considers the fact that I have lived so long in Oxford a _circonstance attenuante_ of my so-called orthodoxy. Plainly what is thought, said, and published in England, and especially in Oxford, is not read. In England we can say anything we please, we must only bear in mind that the same consideration is due to others that we claim from others. It is true that from time to time in England, and even in Oxford, feeble efforts have been made, if not to curtail freedom of thought, at least to punish those who laid claim to it.
Where possible the salaries of professors were curtailed; in certain elections very weak candidates were preferred because they were outwardly orthodox. I do not wish to mention any names, but I myself have received in England, even if not in Oxford, a gentle aftertaste of this antiquated physic. When at the request of my friend Stanley, the Dean of Westminster Abbey, I delivered a discourse in his venerable church, which was crowded to the doors, pet.i.tions were sent to Parliament to condemn me to six months" imprisonment. I was accosted in the streets and an ordinary tradesman said to me, "Sir, if you are sent to prison, you shall have at least two warm dinners each week from me." I am, to be sure, the first layman that ever spoke publicly in an English church, but I had the advice of the highest authorities that the Dean was perfectly within his rights and that we were guilty of no violation of law. I therefore waited in silence; I knew that public opinion was on my side, and that in the end the pet.i.tion to Parliament would simply be laid aside. Later on it was attempted again. At the time that I delivered my lectures on the Science of Religion at the university of Glasgow, by invitation of the Senate, I was accused first before the presbytery at Glasgow, and when this attempt failed, the charge was carried before the great Synod at Edinburgh. In this case, too, I went on my way, in silence, and in the end, even in Scotland, the old saying, "Much cry and little wool," was verified. This proverb is frequently heard in England. I have often inquired into its origin. Finally I found that there is a second line, "As the deil said when he sh.o.r.e the sow." Of course such an operation was accompanied with much noise on the part of the sow, but little wool, nothing but bristles.
I have never, however, had to turn my bristles against the gentlemen who wished to shear me.
I am of opinion, therefore, that those who wished to espouse the cause of my Horseherd should have done so publicly and with open visor. As soon as any one feels that he has found the truth, he knows also that what is real and true can never be killed or silenced; and secondly, that truth in the world has its purpose, and this purpose must in the end be a good one. We do not complain about thunder and lightning, but accustom ourselves to them, and seek to understand them, so as to live on good terms with them; and we finally invent lightning conductors, to protect ourselves, as far as we can, against the inevitable. So it is with every new truth, if it is only maintained with courage. At first we cry and clamour that it is false, that it is dangerous. In the end we shake our wise heads and say these are old matters known long since, of which only old women were afraid. In the end, after the thunder and lightning, the air is made clearer, fresher, and more wholesome. When I first read the long letter of my Horseherd, I said to myself, "He is a man who has done the best he could in his position." He has let himself be taught, but also irresistibly influenced, by certain popular books, and has come to think that the abandonment of views that have been instilled into him from his youth is so brave and meritorious, that all who disagree with him must be cowards. This inculcation of truth into childish minds is always a dangerous matter, and even if I do not use the strong expressions that are used by my friend,-for I always think, the stronger the expression the weaker the argument,-I must admit that he is right up to a certain point.
It does not seem fair that in the decision of the most important questions of life the young mind should have no voice. A Jewish child becomes a Jew, a Christian child a Christian, and a Buddhist child a Buddhist. What does this prove? Unquestionably, that in the highest concern in life the child is not allowed a voice. My friend asks indignantly: "Is there anything in face of our knowledge, and of the realm of nature and of man"s position in it, so unbearable, yes so odious, as the inoculation of such error in the tender consciousness of our school children? I shudder when I think that in thousands of our churches and schools this systematic ruin of the greatest of all gifts, the consciousness, the human brain, is daily, even hourly, going on. Max, can you, too, still cling to the G.o.d-fable?" etc.
Now I have explained clearly and concisely in what sense I cling to the G.o.d-fable, and I should like to know if I have convinced my Horseherd. I belong, above all, to those who do not consider the world an irrational chaos, and also to those who cannot concede that there can be reason without a reasoner. Reason is an activity, or, as others have it, an attribute, and there can neither be an activity without an agent, nor an attribute without a subject; at least, not in the world in which we live.
When ordinary persons and even professional philosophers speak of reason as if it were a jewel that can be placed in a drawer or in a human skull, they are simply myth-makers. It is precisely in this ever recurring elevation of an adjective or a verb to a noun, of a predicate to a subject, that this disease of language, as I have called mythology, has its deepest roots. Here lies the genesis of the majority of G.o.ds, not by any means, as it is generally believed I have taught, merely in later quibbles and misunderstandings, which are interesting and popular, but have little reference to the deepest nature of the myth. We must not take these matters too lightly.
I recognise therefore a reasoner, and consequent reason in the world, or in other words, I believe in a thinker and ruler of the world, but gladly concede that this Being so infinitely transcends our faculties of comprehension, that even to wish only to give him a name borders on madness. If, in spite of all of this, we use such names as Jehovah, Allah, Deva, G.o.d, Father, Creator, this is only a result of human weakness. I cling therefore to the G.o.d-fable in the sense which is more fully set forth in my letter, and it pleased me very much to see that at least a few of those, who as they said were formerly on the side of the Horseherd, now fully agree with me, that the world is not irrational. Here is the dividing line between two systems of philosophy. Whoever thinks that an irrational world becomes rational by the survival of the fittest, etc., stands on one side; I stand on the other, and hold with the Greek thinkers, who accept the world as the expression of the Logos, or of a reasonable thought or thinker.
But here the matter became serious. To my Horseherd I thought that I could make myself intelligible in a humorous strain, for his letter was permeated with a quiet humour. But my known and unknown opponents take the matter much more seriously and thoroughly, and I am consequently obliged at least to try to answer them seriously and thoroughly. What my readers will say to this I do not know. I believe that even in short words we can be serious and profound. When Schiller says that he belongs to no religion, and why? because of religion, the statement is short and concise, and yet easily understood. I shall, however, at least attempt to follow my opponents step by step, even at the risk of becoming tedious.