500 THE WORLD AS WILL. bk. iv.
expressed as in the writings of the German mystics, in the works of Meister Eckhard, and in that justly famous book "Die Deutsche Theologie," of which Luther says in the introduction to it which he wrote, that with the exception of the Bible and St. Augustine, he had learnt more from it of what God, Christ, and man are than from any other book. Yet we only got the genuine and correct text of it in the year 1851, in the Stuttgart edition by Ppeiffer. The precepts and doctrines which are laid down there are the most perfect exposition, sprung from deep inward conviction of what I have presented as the denial of the will. It should therefore be studied more closely in that form before it is dogmatised about with Jewish-Protestant assurance. Tauler's "Nachfolgung des armen Leben Christi," and also his "Medulla Animæ," are written in the same admirable spirit, though not quite equal in value to that work. In my opinion the teaching of these genuine Christian mystics, when compared with the teaching of the New Testament, is as alcohol to wine, or what becomes visible in the New Testament as through a veil and mist appears to us in the works of the mystics without cloak or disguise, in full clearness and distinctness. Finally, the New Testament might be regarded as the first initiation, the mystics as the second, — (
Greek characters).
We find, however, that which we have called the denial of the will to live more fully developed, more variously expressed, and more vividly represented in the ancient Sanscrit writings than could be the case in the Christian Church and the Western world. That this important ethical view of life could here attain to a fuller development and a more distinct expression is perhaps principally to be ascribed to the fact that it was not confined by an element quite foreign to it, as Christianity is by the Jewish theology, to which its sublime author had necessarily to adopt and accommodate it, partly consciously, partly, it may be, unconsciously. Thus Chris-
