Years ago the old German philosopher, Schopenhauer, disposed of this force and matter at the same time; and since the conversion of Mr. Wallace, the great anthropologist has evidently adopted his ideas. Schopenhauer’s doctrine is that the universe is but the manifestation of the will. Every force in nature is also an effect of will, representing a higher or lower degree of its objectiveness. It is the teaching of Plato, who stated distinctly that everything visible was created or evolved out of the invisible and eternal WILL, and after its fashion. Our Heaven—he says—was produced according to the eternal pattern of the “Ideal World,” contained, as everything else, in the dodecahedron, the geometrical model used by the Deity.[124] With Plato, the Primal Being is an emanation of the Demiurgic Mind (_Nous_), which contains from the eternity the “_idea_” of the “to be created world” within itself, and which idea he produces out of himself.[125] The laws of nature are the established relations of this _idea_ to the forms {56} of its manifestations; “these forms,” says Schopenhauer, “are time, space, and causality. Through time and space the idea varies in its numberless manifestations.” These ideas are far from being new, and even with Plato they were not original. This is what we read in the _Chaldean Oracles_:[126] “The works of nature co-exist with the intellectual [νοέρῳ], spiritual Light of the Father. For it is the soul [ψυχη] which adorned the great heaven, and which adorns it after the Father.” “The incorporeal world then was already completed, having its seat in the Divine Reason,” says Philo,[127] who is erroneously accused of deriving his philosophy from Plato’s. In the _Theogony_ of Mochus, we find Æther first, and then the air; the two principles from which Ulom, the _intelligible_ [νοήτος] God (the visible universe of matter) is born.[128] In the Orphic hymns, the Eros-Phanes evolves from the Spiritual Egg, which the Æthereal winds impregnate, Wind[129] being “the spirit of God,” who is said to move in Æther, “brooding over the Chaos” the Divine “Idea.” In the Hindu _Katakopanisâd_, Purusha, the Divine Spirit, already stands before the original matter, from whose union springs the great Soul of the World, “Maha=Atma, Brahm, the Spirit of Life;”[130] these latter appellations are identical with the Universal Soul, or _Anima Mundi_, and the Astral Light of the theurgists and kabalists. Pythagoras brought his doctrines from the eastern sanctuaries, and Plato compiled them into a form more intelligible than the mysterious numerals of the sage—whose doctrines he had fully embraced—to the uninitiated mind. Thus, the _Cosmos_ is “the Son” with Plato, having for his father and mother the Divine Thought and Matter.[131]