II
The Flight From Thinking August 20, 1922
Spengler speaks of the sleeping plant-life and uses
expressions such as these: “A plant has Being
without Waking-being. In sleep all beings become plants:
the tension with the environment is extinguished, the rhythm of
life goes on. A plant knows only the relation to the When and
Why. The pressing of the first green tips out of the
winter-earth, the swelling of the buds, the whole mighty
process of blossoming, giving out aroma, shining, ripening: all
this is the wish for the fulfilling of a destiny and a
continuous yearning question after the When.”
In
contrast to this is the awakeness of animals and men. Awakeness
develops an inner life. But this is torn away from cosmic
being. It seems as though, in the experiences of
awakeness, nothing remains of the urging, driving cosmic
forces which become destiny in the plant-world. This feeling of
being torn away is fully worked out in Spengler's
views.
In the
life of men, the plant-like element continues to work. It rules
in the subconscious activities which appear as the results of
the mysterious forces of the “blood.” Out of the
“blood” arises what lives as the element of destiny
in mankind. In contrast to this, what is formed by waking
consciousness appears as a chance addition to the true
Being. Spengler finds sharply etched words to describe the
insignificance of waking consciousness in relation to the
really creative plant-like forces in human nature:
“Thinking gives itself much too high a rank in life
because it does not notice or recognize other methods of
apprehension and thereby loses its unprejudiced view. In truth
all professional thinkers — and in all cultures almost
these alone are vocal — have, as. a matter of course,
held cold abstract reflection to be the activity by which men
attain to ‘last things’.” Rather than being profound, it
is a fairly easily achieved insight which Spengler expresses
with the words: “But though man is a thinking being he is
far from a being whose whole life consists in
thinking.” This is as true as “that two and two are
four.” But for any truth it is important just how one
places it into life-connections. And Spengler never once
inserts thinking into life: he places it beside life. He
does this because he grasps it only in the form in which
it appears in modern scientific research. There it is abstract
thinking. In this form it is reflection on life, not a force of
life itself. Of this thinking one may say that what works
formatively in life comes out of the sleeping plant-element in
man; it is not the result of waking abstraction. It is true
that “The real life, history, knows only facts.
Life-experience and human knowledge address themselves
only to facts. The acting, willing, struggling man, who daily
asserts himself against the facts and makes them useful to
himself or succumbs to them, looks down on mere truths as
something insignificant.”
But
this abstract thinking is only a phase in the development
of human life. It was preceded by a picture-thinking, which was
bound up with its objects and pulsed in the deeds of men.
Admittedly this thinking works in a dreamlike way in conscious
human life, but it is the creator of all the early stages in
the various cultures. And if one says that what appears
as the deeds of men in such cultures is a result of the
“blood” and not of thinking, then one abandons all
hope of grasping the driving impulses of history and plunges
into a clouded materialistic mysticism. For any mysticism which
explains the occurrence of historical events through this or
that quality of soul or spirit is clear in comparison to the
mysticism of the “blood.”
If we
take up such a mysticism, we cut off the possibility of rightly
evaluating that period of time in which human evolution
progressed from the earlier pictorial forms of thinking to the
abstract method. This is not, in itself, a force which drives
us to action. While this worked toward the formation of
scientific research, men were subject, in their actions, to the
after-effects of the old impulses springing from
picture-thinking. It is significant that in occidental
culture during recent centuries abstract thinking
continually grows while action remains under the influence of
the earlier impulses. These take on more complicated forms but
produce nothing essentially new. Modern men travel on railroads
in which abstract thoughts are realized, but they do so out of
will-impulses which were working already before railroads
existed.
But
this abstract thinking is only a transitionary stage of the
thinking capacity. If we have experienced it in its full
purity, if we have absorbed in a full human way its coldness
and impotence, but also its transparency, then we shall not be
able to rest content with it. It is a dead thinking, but it can
be awakened to life. It has lost the picture-quality which it
had as a dream-experience, but it can attain this again in the
light of an intenser consciousness. From the dream-like
picture, through fully conscious abstraction, to an equally
fully conscious imagination: this is the evolutionary
course of human thinking. The ascent to this conscious
imagination stands before the men of the Occident as the
task of the future. Goethe gave a start toward it when, for the
understanding of the forming of plants, he demanded the
idea-picture of the archetypal plant. And this
imaginative thinking can engender impulses to action.
One
who denies this and stops with abstract thinking will certainly
come to the view that thinking is an unfruitful appendix
to life. Abstract thinking makes the cognizing man a mere
spectator of life. This spectator-standpoint shows itself
in Spengler. As a modern man he has lived himself into this
abstract thinking. He is a significant personality. He can feel
how, with this thinking, he stands outside of life. But life is
his main interest. And the question arises in him: What can a
man do in life with this thinking? But this points us to the
tragedy in the life of modern man. He has raised himself to the
level of abstract thinking, but he does not know how to do
anything for life with it. Spengler's book expresses what is a
fact for many persons, but which they have never noticed. The
men of our culture are fully awake in their thinking, but with
their awakeness they stand there perplexed.
Spengler's Decline of the West is a book of perplexity.
The author has a right to speak of this decline. For the forces
of decay, to which others passively succumb, work actively in
him. He understands them, yet he refuses to come to those
forces of ascent which can be achieved in waking. Therefore, he
sees only decline and expects the continuation of this in the
mystic darkness of the “blood.”
An
alarming trait runs through Spengler's presentation.
Accomplished intellectual soul-constitution, grown confused
concerning itself, approaches the events of the historical life
of man only to be repeatedly overpowered by these facts. The
agnosticism of modern times is taken with such complete
earnestness that it is not only formulated theoretically but
raised to a method of research. The various cultures are so
described that each sets before us a picture which drives us to
flee from our own Waking-being. But this flight is not into the
fruitful dreams of the poet, which plunge into life and
transform cold thinking into spirit; much more is it a flight
into an artificial and oppressive nightmare. Glittering
abstract thinking, which is afraid of itself and seeks to
drown itself in dreams!
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