In the limit, every race is a single great body, and every language[161] the efficient form of _one_ great waking-consciousness that connects many individual beings. And we shall never reach the ultimate discoveries about either unless they are treated together and constantly brought into comparison with one another. But, further, we shall never understand man’s higher history if we ignore the fact that man, as constituent of a race and as possessor of a language, as derivative of a blood-unit and as member of an understanding-unit, has different Destinies, that of his being and that of his waking-being. That is, the origin, development, and duration of his race side and the origin, development, and duration of his language side are _completely independent of one another_. Race is _something cosmic and psychic_ (_Seelenhaft_), periodic in some obscure way, and in its inner nature partly conditioned by major astronomical relations. Languages, on the other hand, are causal forms, and operate through the polarity of their means. We speak of race-instincts and of the spirit of a language. But they are two distinct _worlds_. To Race belong the deepest meanings of the words “time” and “yearning”; to language those of the words “space” and “fear.” But all this has been hidden from us, hitherto, by the overlying idea of “peoples.” There are, then, _currents of being_ and _linkages of waking-being_. The former have physiognomy, the latter are based on system. Race, as seen in the picture of the world-around, is the aggregate of all bodily characters so far as these exist for the sense-perceptions of conscious creatures. Here we have to remember that a body develops and fulfils from childhood to old age the specific inner form that was assigned to it at the moment of its conception, while at the same time that which the body is (considered apart from its form) is perpetually being renewed. Consequently nothing of the body actually remains in the man except the living meaning of his existence, and of this all that we know is so much as presents itself in the world of waking-consciousness. Man of the higher sort is limited, as to the impression of race that he can receive, almost wholly to what appears in the light-world of his eye, so that for him race is essentially a sum of _visible_ characters. But even for him there are not inconsiderable relics of the power to observe non-optical characters such as smell, the cries of animals, and, above all, the modalities of human speech. In the other higher animals, on the contrary, the capacity to receive the impression of race is decidedly _not_ dominated by sight. Scent is stronger, and, besides, the animals have modes of sensation that entirely elude human understanding. It is, however, only men and animals that can _receive the impression of race_, and not the plants, and yet these too _have_ race, as every nurseryman knows. It is, to me, a sight of deep pathos to see how the spring flowers,