that its origin is to be sought in the subjective perception of the muscular power of the individual. Because we have already arrived at the daring assumption that the libido, which was employed originally in the exclusive service of egg and seed production, now appears firmly organized in the function of nest-building, and can no longer be employed otherwise; similarly this conception forces us to relate it to every desire, including hunger. For now we can no longer make any essential distinction between the will to build a nest and the will to eat. This view brings us to a conception of libido, which extends over the boundaries of the physical sciences into a philosophical aspect—to a conception of the will in general. I must give this bit of psychological “Voluntarismus” into the hands of the philosophers for them to manage. For the rest I refer to the words of Schopenhauer[253] relating to this. In connection with the psychology of this conception (by which I understand neither metapsychology nor metaphysics) I am reminded here of the cosmogenic meaning of Eros in Plato and Hesiod,[254] and also of the orphic figure of Phanes, the “_shining one_,” the first created, the “father of Eros.” Phanes has also orphically the significance of Priapus; he is a god of love, bisexual and similar to the Theban Dionysus Lysios.[255] The orphic meaning of Phanes is similar to that of the Indian Kâma, the god of love, which is also the cosmogenic principle. To Plotinus, of the Neo-Platonic school, the world-soul is the energy of the intellect.[256] Plotinus compares “The One,” the creative primal principle, with light in general; the intellect with the Sun (♂), the world-soul with the moon (♀). In another comparison Plotinus compares “The One” with the Father, the intellect with the Son.[257] The “One” designated as Uranus is transcendent. The son as Kronos has dominion over the visible world. The world-soul (designated as Zeus) appears as subordinate to him. The “One,” or the Usia of the whole existence is designated by Plotinus as hypostatic, also as the three forms of emanation, also μία οὐσία ἐν τρισὶν ὑποστάσεσιν.[258] As Drews observed, this is also the formula of the Christian Trinity (God the Father, God the Son, and God the Holy Ghost) as it was decided upon at the councils of Nicea and Constantinople.[259] It may also be noticed that certain early Christian sectarians attributed a maternal significance to the Holy Ghost (world-soul, moon). (See what follows concerning Chi of Timæus.) According to Plotinus, the world-soul has a tendency toward a divided existence and towards divisibility, the _conditio sine qua non_ of all change, creation and procreation (also a maternal quality). It is an “unending all of life” and wholly energy; it is a living organism of ideas, which attain in it effectiveness and reality.[260] The intellect is its procreator, its father, which, having conceived it, brings it to development in thought.[261]