Plato now goes on further, for he calls this divine world the pattern which is in thought (νοητόν) alone, and always in self-identity; but he again places this whole in opposition to itself, so that there is a second, the copy of the first, the world, which has origination and is visible. This second is the system of the heavenly movement, the first is the eternally living. The second, which has origination and becoming within it, cannot be made perfectly like the first, the eternal Idea. But it is made a self-moving image of the eternal that remains in the unity; and this eternal image that moves rhythmically, after the manner of numbers, is what we call time. Plato says of it that we are in the habit of calling the ‘was’ and ‘will be’ parts of time, and we transfer these indications of change which operate in time, into absolute essence. But the true time is eternal, or the present. For the substance can neither become older nor younger, and time, as the immediate image of the eternal, has neither the future nor the present in its parts. Time is ideal, like space, not sensuous, but the immediate mode in which mind comes forth in objective form, the sensuous non-sensuous. The real moments of the principle of absolute movement in what is temporal, are those in which changes appear. “From the mind and will of God in the creation of time, there arose the sun, moon, and five other stars which are called the planets, and which serve to distinguish and preserve the relations of time.”[55] For in them the numbers of time are realized. Thus the heavenly movement, as the true time, is the image of the eternal which yet remains in unity, _i.e._ it is that in which the eternal retains the determination of the ‘same.’ For everything is in time, that is, in negative unity which does not allow anything to root itself freely in itself, and thus to move and to be moved according to chance.