Preface

seemed to me to arise simply and naturally from the present circle of ideas; I did not wish to impose them upon it. Others may judge whether I have proceeded with enough impartiality.

In order to guide the reader toward the correct points of view from which a figure like Eckhart Meister Eckhart (c. 1260–1328) was a German theologian, philosopher, and mystic whose work was influential in the development of Western spirituality. should be viewed, I have added a new attempt to define the concept of mysticism to the many existing ones. One still encounters the opinion that mysticism is a sentimental, unclear, and fanatical essence; the uncertain and blurred manner that is almost the rule in the scientific reproduction of mystical teachings must nourish such a prejudice. With Eckhart at least, it is the fault of the presenter if a well-constructed whole of firmly defined concepts is not presented, but rather a sum of loosely connected, approximate ideas is passed off as his teaching.

Not long after the reminder to Franz Pfeiffer Franz Pfeiffer (1815–1868) was a pioneering scholar of German literature who produced the first major collection of Eckhart's works. on page 62 was printed, news arrived of the death of that highly deserving man. He was no longer able to fulfill his promise to provide a literary-historical introduction to Eckhart along with notes and a glossary. For the study of German mysticism, Pfeiffer’s death is a very painful loss. Pfeiffer himself admitted that the text of Eckhart edited by him was not of equal value and correctness throughout; the means for correcting this text will not easily be gathered again by anyone to the extent that Pfeiffer was able to do through eighteen years of effort.

In our presentation, we have essentially adhered to the text as Pfeiffer established it. No significant objection can be raised against the authenticity of the pieces included by him. Eckhart’s spirit, way of looking at things, and expression distinguish him clearly enough even from his closest students and those of similar mind. The danger is rather that one might deny him much that originates from Eckhart because it has been made unrecognizable through bold reworking. Only Treatise VII (Meister Eckhart, edited by Franz Pfeiffer, pp. 475–478) seems not to originate from Eckhart; it [corresponds] with the sermon