this mythologic-philosophic conception, the enviable Diogenes inhabited a tub, thus giving mythologic expression to the blessedness and resemblance to the Divine in his freedom from desire. Plato says as follows of the bond of the world soul to the world body:
"Now God did not make the soul after the body, although we
have spoken of them in this order; for when he put them together
he would never have allowed that the elder should serve the
younger, but this is what we say at random, because we ourselves
too are very largely affected by chance. Whereas he made the
soul in origin and excellence prior to and older than the body,
to be the ruler and mistress, of whom the body was to be the
subject."
It seems conceivable from other indications that the
conception of the soul in general is a derivative of the
mother-imago, that is to say, a symbolic designation for
the amount of libido remaining in the mother-imago.
(Compare the Christian representation of the soul as the
bride of Christ.) The further development of the world
soul in "Timaios" takes place in an obscure fashion in
mystic numerals. When the mixture was completed the
following occurred:
"This entire compound he divided lengthways into two parts,
which he joined to one another at the center like the figure of
an X."
This passage approaches very closely the division and
union of Atman, who, after the division, is compared to
a man and a woman who hold each other in an embrace.
Another passage is worth mentioning:
