The tension between Macrocosm and Microcosm (which is identical with the waking-consciousness) leads, in the world-picture of every Culture, to further oppositions of symbolic importance. All a man’s sensations or understanding, faith or knowledge, receive their shape from a primary opposition which makes them not only activities of the individual, but also expressions of the totality. In the Classical the opposition that universally dominates the waking-consciousness is the opposition of matter and form; in the West it is that of force and mass. In the former the tension loses itself in the small and particular, and in the latter it discharges itself in the character of work. In the World-Cavern, on the other hand, it persists in traversing and swaying to and fro in unsure strugglings, and so becomes that “Semitic” primary-dualism which, ever the same under its thousand forms, fills the Magian world. The light shines through the cavern and battles against the darkness (John i, 5). Both are Magian substances. Up and down, heaven and earth become powers that have entity and contend with one another. But these polarities in the most primary sensations mingle with those of the refined and critical understanding, like good and evil, God and Satan. Death, for the author of the John Gospel as for the strict Moslem, is not the end of life, but a Something, a death-force, that contends with a life-force for the possession of man. But still more important than all this is the opposition of Spirit and Soul (Hebrew _Ruach_ and _nephesh_, Persian _ahu_ and _urvan_, Mandæan _monuhmed_ and _gyan_, Greek _pneuma_ and _psyche_) which first comes out in the basic feeling of the prophetic religions, then pervades the whole of Apocalyptic, and finally forms and guides the world-contemplations of the awakened Culture--Philo, Paul and Plotinus, Gnostics and Mandæans, Augustine and the Avesta, Islam and the Kabbalah. _Ruach_ means originally “wind” and _nephesh_ “breath.”[398] The _nephesh_ is always in one way or another related to the bodily and earthly, to the below, the evil, the darkness. Its effort is the “upward.” The _ruach_ belongs to the divine, to the above, to the light. Its effects in man when it descends are the heroism of a Samson, the holy wrath of an Elijah, the enlightenment of the judge (the Solomon passing judgment,[399]) and all kinds of divination and ecstasy. It is poured out.[400] From Isaiah xi, 2, the Messiah becomes the incarnation of the _ruach_. Philo and the Islamic theology divide mankind into born Psychics and born Pneumatics (the “elect,” a concept thoroughly proper to the world-cavern and Kismet). All the sons of Jacob are pneumatics. For Paul (1 Cor. xv) the meaning of the Resurrection lies in the opposition of a psychic and a pneumatic body, which alike for him and Philo and the author of the Baruch apocalypse coincides with the opposition of heaven and earth, light and