III
Spengler's Physiognomic View of History August 27, 1922
What
is said here about Spengler's book will have to be the view
precisely of those who see in him an eminently
representative expression of the modern soul-constitution
among men of the Occident. Spengler thinks through to the end
what others leave one half or one quarter done. This thinking
cannot find the spiritual development-forces which work
in mankind from the beginning of earth existence until
far into the future. These forces live themselves out in the
various cultures, so that each culture goes through
childhood, maturity, and decay, then finally succumbs to death.
But within each culture there is formed a seed which blossoms
in the next culture and in this blossoming leads humanity
through a stage of development which is necessary to it. Those
abstract thinkers are wrong who see in this development
only progress to ever higher stages. Many a later thing appears
to a sound appraisal to be a step backward. But these steps are
necessary because they lead humanity through experiences
which must be gone through.
Hegel's idea, that history manifests humanity's progress in the
consciousness of freedom, is certainly abstract. But at least
it is a significant attempt to find a thread running through
history. If you try to find for the abstract idea some content
which pierces the multiplicity of human history, you need
spiritual perception. Intellectualistic thinking is not
adequate for this.
If
this thinking remains honest, it must limit itself to
describing the physiognomies of the cultures. It cannot
see through the physiognomies into the souls of the cultures.
But just in what reveals itself only behind the physiognomy
lies the seed which leads over from one culture into
another.
In
this respect Spengler's work is cruelly honest. He limits
himself to the physiognomies of cultures. “There are
truths for the spirit: there are facts only in reference to
life. Historical contemplation, which I call
physiognomic time-beat, is the resolution of the
blood, human knowledge expanded over the past and
future, the born insight into persons and situations, into
events, into what was necessary, into what had to be. It
is not the mere scientific knowledge and criticism of data. For
every true historian scientific experience is irrelevant
or superfluous.” A man must speak this way when he
completely immerses himself in intellectualistic thinking and
looks honestly at historical evolution. Such a man can go no
further into historic forces; but if sharp intellectuality
guides his physiognomic time-beat he can depict brilliantly the
various cultures.
An
example of this brilliance is the chapter on “Problems of
the Arabian Culture” which Spengler placed at the center
of his World-historic Perspectives. The essence of the
world-conceptions which, centuries before the appearance of
Christianity, emerged from the womb of oriental life, is
here described in a penetrating, sharp-eyed, erudite way.
The concept of the “Magian” philosophy is worked
out in clear contours. You see how an ancient world, in which
men were limited to one locality and were placed among kinfolk
so that they felt themselves to be members of the clan, is
stripped away from a later world, which leads men into
communities where they are held together by the consciousness
of a spirit above the earthly order. In place of the god who
can be thought of only in the particular spot where the clan
lives, there arises the god who is independent of place and
lives in the souls of the men who acknowledge him. For a local
clan-god one can make no attempts at conversion. Another clan
worships the god who reveals himself in another place and in
other cults. It would be senseless to try to carry over to
another place what bears the character of one place. For local
gods there are no missionaries. These first appear when
the soul raises itself to the “higher” god whose
spiritual force streams into the soul. For this streaming-in
one tries to win as many souls as possible.
Thus
humanity enters the stage of the Magian religions. Man on earth
feels himself as the sheath of the unitary world-spirit which
should live in all souls. The human ego is not yet placed
entirely on its own feet. It is the sheath of the
world-being. This thinks in man, acts through man. This
is the characteristic trait of the Magian religious
feeling.
In
Asia Minor this feeling appears in different peoples. Jesus, in
Spengler's opinion, stands in the midst of it. Occidental
Christianity arises through the fact that this Magian feeling
streams into the Greek and Roman World and takes on its forms.
Thus what is essentially oriental Magianism lives on in the
outer forms which, in Greece and Rome, arose out of cults which
themselves had no Magian orientation. In his book Spengler
expresses the abstract thought through which he tries to grasp
this: “In a rock-stratum are embedded crystals of a
mineral. Clefts and cracks occur, water filters in, and the
crystals are gradually washed out so that in due course only
their hollow mold remains. Then come volcanic outbursts which
explode the mountain: molten masses pour in, stiffen, and
crystallize out in their turn. But these are not free to do so
in their own special forms. They must fill up the spaces that
they find available. Thus there arise distorted forms, crystals
whose inner structure contradicts their external shape,
stones of one kind presenting the appearance of stones of
another kind. The mineralogists call this phenomenon
pseudomorphosis. I call historical pseudomorphosis those
cases where an older alien culture lies so massively over the
land that a young culture, born in this land, cannot get its
breath and fails not only to achieve pure and specific
expression-forms, but even to develop fully its own
self-consciousness.”
Thus
in the western Christianity of the first centuries Magian
Arabism lives itself out as a pseudomorphosis. It takes on the
forms of the Greek and Roman World. “Actually,
Augustine was the last great thinker of Early Arabian
Scholasticism, anything but a Western spirit. Not only
was he at times a Manichaean, but he remained so even as a
Christian in some important characteristics, and his closest
relations are to be found amongst the Persian theologians of
the later Avesta, with their doctrines of the Store of Grace of
the Holy Ones and of absolute guilt.”
Thus
does the matter appear to one who observes the physiognomy of
Arabism and pursues it with a clear eye down to the
personalities in whom it can still be traced. But the
soul is not perceived here, the soul which does not only
stream into a strange environment as a pseudomorphosis but
experiences this environment, shows itself to be a
germ which comes to birth in new forms. The abstract
mineral metaphor is not enough. The soul of a culture
lives and perceives its environment. Out of this perceiving it
unfolds, not a pseudomorphosis, but a transformed impulse. The
characteristic thing in Augustine is not his
Manichaeanism nor his relation to Persian theologians, but his
elemental self-perception which makes itself a part of
Christian Rome and thereby forms a concept of grace and guilt.
This concept is distorted when one points only to physiognomic
similarity to oriental views. On Augustine's physiognomy there
is no living-on of the Orient, transformed and grown older;
rather is this physiognomy like that of a son who bears the
features of the father, but has a soul of his own.
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