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which
European,
by Julia Ching.
Cited by H. von Glasenapp, Das Indienbild deutscher Denker (Stuttgart, 1960),
14 f.
457
458
HEINRICH DUMOULIN
See also for the following H. von Glasenapp, Kant und die Religionen des
Ostens (Kitzingen, 1954).
BUDDHISMAND 19TH-CENTURYGERMANPHILOSOPHY
459
460
HEINRICH DUMOULIN
immediatelyhuman," and Buddhism, with which "the true and objective generality-objective accordingto content-begins."
Throughnearly twenty pages, Hegel describes Buddhism in the
terminologyof his own system, obviously very differentfrom that of
Buddhistthought.To grasphis understandingof Buddhismit is useful
to look into the sources which he understoodand utilized in his own
way. A passage from the General History reports:
6
BUDDHISMAND 19TH-CENTURYGERMANPHILOSOPHY
461
105 f.
462
HEINRICH DUMOULIN
this Nothingness, and to turn away from all consciousness and all
passions." 13
BUDDHISMAND 19TH-CENTURYGERMANPHILOSOPHY
463
We here find a close connection between the attainment of Nirvana and meditative introspection. Hegel emphasizes the importance
of meditation in Buddhism. His brief but instructive reflections in this
direction have, of all that he has written on Buddhism, most strongly
influenced the Western understanding of Buddhism. He describes
and evaluates in a straightforward and clear manner the Buddhist
"sinking into the self." Two points are important here: Hegel emphasizes silence, stillness, retreat of the self into pensive solitude,
that is, the passive and world-fleeing aspect of the effort of meditation, which leads to Nirvana.
15 Ibid., 122.
14Ibid., 133.
16
As Glasenapp thinks, Hegel may have mistaken a picture of the child Krishna
17Ibid.,59.
for an image of Buddha, see Das Indienbild . . ., 56.
464
HEINRICH DUMOULIN
have arisen before the Upanishads;Plato and Kant were first able to
throw light upon a man's mind." 19Yet Eastern thought did not have
any decisive influence upon the fundamentalideas of Schopenhauer's
principalwork, The Worldas Willand Idea (Vol. I, written 1814-18,
published 1819). We owe his assurance on this subject to a letter he
sent to Adam Ludwig van Doss: "The agreementwith my own teaching is especially wonderfulsince I wrote the first volume in 1814-1818,
and did not know anythingabout all that, not havingbeen then able to
acquire all that knowledge."20His enthusiasm for Eastern wisdom
continued without diminution, while his knowledge of it increased
steadily as he read the new books on Buddhismwhich came into his
hands. He read them in the fixed perspective of his own world view
which had taken form earlier, and never grappled with Oriental
studies in a philologicalor historicalmanner:it was sufficientfor him
that the wise men of Asia should have given such impressive confirmation of his own work.
That Buddhismshould be known in Germanyand in Europe as a
pessimistic religion is largely to be attributedto its introductioninto
Western thinking by Schopenhauer, whose own pessimism was
rooted in his personalityand character. Childhoodtragedies, such as
the sudden death of his fatherand a tense relationshipwith his eccentric mother, led him to travel around the world, which gave him
occasion to see much suffering and unhappiness everywhere, and
thus contributed to his pessimistic world view. Just as Buddha
learned in his youth when he saw sickness, old age, suffering and
death, so Schopenhauer also learned that human life in this world
develops in a "place of lamentation," a "vale of tears" (a Jammertal, the ancient Germanword he liked to recall).21
In his work, The World as Will and Idea, Schopenhauer describes
humanexistence as does early Buddhistliterature,as a state of inextinguishable suffering. The First of the Four Noble Truths of Buddhism, that human life is full of sorrow laden experience, is echoed
The collection which appeared with the title Oupnekhat comprises 50 upanishads and is a translationby the French OrientalistA. H. Anquetil-Duperron
(1731-1805),not from the Sanskritoriginalbut from a Persiantranslation.
18
19Cited
20
Ibid., 92.
by Glasenapp, Das Indienbild . . ., 68.
See A. Hiibscher, Denker gegen den Strom. Schopenhauer: gesternheute-morgen (Bonn, 1973), 11. The term stems from psalm 84 (vallis lacrimarun)
21
and was familiarto the Pietists. The pietistic movement influenced Schopenhauer,
as Hiibscherpoints out in his standardwork.
BUDDHISMAND 19TH-CENTURYGERMANPHILOSOPHY
465
throughout Schopenhauer's writings, but the similarity with Buddhism goes even deeper, as when Schopenhauerlike Buddha sees in
the insatiable covetous will the cause of all suffering. Influenced by
Kant, Schopenhauerasserts the primacy of the blind will, thus approachingthe religious teaching of the Buddha: craving or desire is
the cause of suffering. Sufferingand desire are inextricablybound up
with each other, for accordingto Schopenhauerthe appearanceof the
will "is a vanishingexistence, an ever decreasing, always frustrating
striving, and the world which is given to us is full of suffering."22
In agreement with pre-BuddhisticIndian mythology, Buddhism
believes that desire drives living creatures into a cycle of existences,
an idea also to be found in Western thinking, though it came to
Schopenhauerprobablythroughhis contact with Eastern thought. In
the first volume of his work, where he speaks of the myth of transmigration, he refers especially to the Vedas. The sorrowful aspect of
this myth is immediately clear to him; he names several of the tormenting stages of the cycle in order to cast light upon their relationship to human existence. When Schopenhauer first mentioned the
myth of transmigration,he knew little of Buddhism,even though he
referred to it as a religion. Later, he studied more extensively the
Buddhist version of transmigrationand rebirth. As in his study of
early Buddhism, however, he never grappledsatisfactorilywith that
idea of metempsychosis which found its widest circulation in the
popularreligion of Asian peoples.
The first three of Buddha's Four Noble Truths-which deal with
human suffering, with desire as the cause of suffering, and with the
need to destroy this desire-found their echoes in Schopenhauer's
own life and in his Weltanschauung.When looked upon with a sober
sense of reality, human life is seen to be comprised of sufferingand
desire, and Schopenhauerderived as a consequence the conviction
that the will to life must be destroyed and denied. Here, too, his
thought finds confirmation in Eastern religion. What he calls "the
denial of the will to life," Buddhismmakes its goal and calls Nirvana.
But before takingup Schopenhauer'sconception of Nirvana, we shall
first explain briefly how the philosopher represents the way to the
denial of the will. He speaks of two ways, both of which can be found
also, at least in part, in Buddhism: the way of "wholesome suffering" and the way of asceticism.
Throughouthis life man is subjectto "wholesome sufferings." He
places himself on the right way to the goal when he diligently practises such daily virtues as friendliness,kindness, and compassion. He
comes then to a "turning point of the will and salvation, which is
22
466
HEINRICH DUMOULIN
26
28
24
Ibid.
25
27
Ibid., I, ? 68.
Ibid., I, ? 68.
BUDDHISMAND 19TH-CENTURYGERMANPHILOSOPHY
467
"31
The other possible standpoint, only suggested here, is that of mysticism. Schopenhauer has not confused the two standpoints. Mysticism was for him important; he highly respected true, inner experiences although he distinguished clearly between mystical experience
and philosophical knowledge. In the first volume of his principal work
he refers to the state "which those who have succeeded in denying
their will perfectly have experienced, and which has been given such
names as ecstasy, withdrawal, enlightenment, union with God and so
on; a state which cannot properly be called knowledge ...," and then
goes on to philosophy which "must content itself with negative
knowledge."32 Nirvana is in Schopenhauer's understanding "the
point at which all human knowledge, as such, always remains without
access." 33If "all religions ... lead up to mysticism and mysteries,"
29
32 Ibid.,
30
31
Ibid.
Ibid., II, ch. 48.
33
Ibid., II, ch. 44.
468
HEINRICH DUMOULIN
See Hiibscher, loc. cit., 46 ff.; cf. The World as Will and Idea, II, ch. 48.
Cf. D. Watanabe Dauer, "Richard Wagner and Buddhismus," The Eastern
Buddhist, New Series, IX, 2 (Oct. 1976), 115-28. See also G. R. Welbon, The Buddhist Nirvana and its Western Interpreters (Chicago, 1968), 171 ff.
35
36
BUDDHISMAND 19TH-CENTURYGERMANPHILOSOPHY
469
chief motif of this work in his Parzifal though Schopenhauer'sinfluence is already present in Tristan und Isolda.
37
40
38 Ibid.
41
3 Dawn, I, 96.
Ecce Homo, On Zarathustra No. 1.
470
HEINRICH DUMOULIN
42 The