In The Decline of the West, Spengler argues that the soul of Northern European man is "faustian," the prime symbol of which is “pure and limitless space”:
"Far apart as may seem the Christian hymnology of the south and the Eddas of the still heathen north, they are alike in the implicit space-endlessness of prosody, rhythmic syntax and imagery. Read the Dies Irae together with the Völuspá, which is little earlier; there is the same adamantine will to overcome and break all resistances of the visible."
Further, he states that “the Faustian is an existence which is led with a deep consciousness and introspection of the ego, and a resolutely personal culture evidenced in memoirs, reflections, retrospects and prospects and conscience.”
What characterizes the Faustian soul, then, is a kind of duality. On the one hand it is given to solemn inwardness; to looking within, and finding the answers within our own individual conscience. But this goes together with an outward-striving will that, in multiple forms, yearns for the infinite.
One commentator (John Farrenkopf) expounds upon Spengler’s conception of the Faustian as follows:
"The architecture of the Gothic cathedral expresses the Faustian will to conquer the heavens; Western symphonic music conveys the Faustian urge to conjure up a dynamic, transcendent, infinite space of sound; Western perspective painting mirrors the Faustian will to infinite distance; and the Western novel responds to the Faustian imperative to explore the inner depths of the human personality while extending outward with a comprehensive view."
In sum, Spengler holds that European man is animated by the will not just to master all of nature, but to transcend the limits of the physical world itself.
Spengler writes
"What is Valhalla? . . . [It] is something beyond all sensible actualities floating in remote, dim, Faustian regions. Olympus rests on the homely Greek soil, the Paradise of the Fathers is a magic garden somewhere in the universe, but Valhalla is nowhere. Lost in the limitless, it appears with its inharmonious gods and heroes the supreme symbol of solitude. Siegfried, Parzeval, Tristan, Hamlet, Faust are the loneliest heroes in all the cultures. Read the wondrous awakening of the inner life in Wolfram’s Parzeval. The longing for the woods, the mysterious compassion, the ineffable sense of forsakenness – it is all Faustian and only Faustian. Every one of us knows it. The motive returns with all its profundity in the Easter scene of [Goethe’s] Faust I.
“A longing pure and not to be described
drove me to wander over woods and fields,
and in a mist of hot abundant tears
I felt a world arise and live for me.”
Of this world-experience neither Apollinian [Greco-Roman] nor Magian [Middle Eastern] man, neither Homer nor the Gospels, knows anything whatever."