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The "Faust" of Goethe, tired of the barren round of earthly knowledge, calls magic to his aid. He desires, first, to see the spirit of the Macrocosmos, but his heart fails him before he ventures that tremendous experiment, and he summons before him, instead, the spirit of his own race. There he feels himself at home.
The Yang and the Yin are divided into an infinite number of spirits respectively good and bad, called shen and kwei; every man and every living being contains a shen and a kwei, infused at birth, and departing at death, to return to the Yang and the Yin. Thus man with his dualistic soul is a microcosmos, born from the Macrocosmos spontaneously.
The revelation acts on Job as the sign of the Macrocosmos on the modern Faust; but when he sinks, crushed, it is not as the rebellious upstart, struck down in his pride for he had himself, partially at least, subdued his own presumption but as a humble penitent, struggling to overcome his weakness.
This macrocosmos both brings to light and stifles the character peculiarities of the microcosmos and the character of no man, as we see or know it, ever expresses in any complete manner his innate possibilities. The question arises: What is the basis of the influence of the social heredity, of the forces, in the character of the person born in a social group?
The 'Faust' of Goethe, tired of the barren round of earthly knowledge, calls magic to his aid. He desires, first, to see the spirit of the Macrocosmos, but his heart fails him before he ventures that tremendous experiment, and he summons before him, instead, the spirit of his own race. There he feels himself at home.
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