which this still young century enjoys over previous ones, because I believe that the influence of the Sanscrit literature will penetrate not less deeply than did the revival of Greek literature in the fifteenth century: if, I say, the reader has also already received and assimilated the sacred, primitive Indian wisdom, then is he best of all prepared to hear what I have to say to him. My work will not speak to him, as to many others, in a strange and even hostile tongue; for, if it does not sound too vain, I might express the opinion that each one of the individual and disconnected aphorisms which make up the Upanishads may be deduced as a consequence from the thought I am going to impart, though the converse, that my thought is to be found in the Upanishads, is by no means the case.
But most readers have already grown angry with impatience, and burst into reproaches with difficulty kept back so long. How can I venture to present a book to the public under conditions and demands the first two of which are presumptuous and altogether immodest, and this at a time when there is such a general wealth of special ideas, that in Germany alone they are made common property through the press, in three thousand valuable, original, and absolutely indispensable works every year, besides innumerable periodicals, and even daily papers; at a time when especially there is not the least deficiency of entirely original and profound philosophers, but in Germany alone there are more of them alive at the same time, than several centuries could formerly boast of in succession to each other? How is one ever to come to the end, asks the indignant reader, if one must set to work upon a book in such a fashion?
