Plotinus

Of the two numbers in the parenthesis, the first is the chronological book number, the second is the reference's page in this translation.

Abandonment by Providence, even of the mediocre, impossible, iii. 2.9 (47-1058).

Ability or desire is the limit of man's union with the divinity, v. 8.11 (31-569).

Absolute Beauty is a formless shape, vi. 7.33 (38-754).

Absolute Evil is the goal of the degenerate soul, i. 8.15 (51-1163).

Absolute Existent is preceded by contingent, vi. 1.26 (42-881).

Abstraction is method of reaching divinity, vi. 8.21 (39-811).

Abstraction of qualities ends in thing-in-itself, ii. 4.10 (12-207).

Abstraction of the form produces thought of infinite, vi. 6.3 (34-646).

Abundance and Need, myth of, iii. 6.14 (26-375).

Abundance (Poros), myth of, iii. 5.2-10 (50-1125 to 1140).

Academy, vi. 1.14, 30 (42-863, 888).

Accidents are received by the soul from matter, v. 9.14 (5-117).

Accidents, is the fifth physical category of Plotinos, vi. 3.3 (44-937).

Accomplishments are only temporary crutches for development, i. 4.16 (46-1040).

Accretion, foreign, is the nature of ugliness, i. 6.5 (1-48).

Accretions to soul, and body, are removed from soul by philosophic "separation," i. 1.12 (53-1204).

Action and experience does not include prediction with its responsiveness, and is underlayed by transmission, reception, and relation, vi. 1.22 (42-874).

Action and experiencing, Aristotelian category, vi. 1.15 (42-863).

Action and passion iii. 3.2 (48-1078).

Action and reaction form but a single genus, vi. 1.19 (42-870).

Action and suffering cannot be separate categories, but are subsumed under movement, vi. 1.17 (42-866).

Action does not figure among true categories, vi. 2.16 (43-920).

Action is natural on both wholes and parts, iv. 4.31 (28-487).

Action, uniform, is exerted by body and varied by the soul, iv. 7.4 (2-62).

Actions, some appear imperfect when not joined to time, vi. 1.19 (42-868).

Actions do not control freedom of will and virtue, vi. 8.5 (39-779).

Active life predisposes to subjection to enchantments, iv. 4.43 (28-507).

Activity of soul is triple: thought, self-preservation and creation, iv. 8.3 (6-125).

Actors good and bad, are rewarded by the manager: so are souls, iii. 2.17 (47-1072).

Actual, everything is actual in the intelligible world, ii. 5.3 (25-346).

Actual matter cannot be anything, as it is non-being, ii. 5.2, 4 (25-343 to 347).

Actuality and potentiality, iii. 9.8 (13-225).

Actuality and potentiality are inapplicable to the divinity, ii. 9.1 (33-600).

Actualization, continuous, constitutes Intelligence, iv. 7.13 (18), (2-84); iv. 8.6, 7 (6-129, 130).

Actualization is a far better category than doing or acting, vi. 1.15 (42-863).

Actualization is prior to potentiality (devolution), iv. 7.8 (11), (2-74).

Actualization of soul in life, is the sole use of its existence, iv. 8.5 (6-127).

Actualization, single and simple, iv. 7.12 (17), (2-83).

Actualization when appearing is harmonized to its seminal reason, vi. 3.16 (44-960).

Actualizations are none of bodies that enter into a mixture, iv. 7.8 (10), (2-72).

Actualizations are the condition of Intelligence, because its thought is identical with its essence, v. 9.3 (5-104). Actualizations, permanent, form the hypostasis, v. 3.12 (49-1111).

Actualizations, relative, are sensations, not experiences, iv. 6.2 (41-831).

Acuteness may destroy excessive ecstatic vision, v. 8.11 (31-570).

Administration by Jupiter does not imply memory, iv. 4.9 (28-453).

Admiration of his handiwork, by the Creator, refers to the world-model, v. 8.8 (31-564).

Admiration of the world, by Plato, supplements his hatred of the body, ii. 9.17 (33-633).

Adrastea, law of, is justice, ii. 3.8 (52-1173); iii. 2.4, 13 (47-1049 to 1062).

Adulteries not produced by planet-positions, ii. 3.6 (52-1171).

Adumbrations of superior principles, i. 6.8 (1-52).

Advantages resulting from ecstasy, v. 8.11 (31-570).

Aeon Jesus, is unaccountable, ii. 9.1 (33-601).

Aeon, see eternity, throughout, iii. 7.1 sqq (45-985).

Aesthetic sense appreciates beauty, i. 6.2 (1-42).

Affection and weaknesses of man subject him to magic, iv. 4.44 (28-508).

"Affection of matter," definition of soul; if such, whence is she? iv. 7.3.d (2-59).

Affections are common to soul and body; not all are such, i. 1.5 (53-1197).

Affections caused by incorporeal's affective part, iii. 6.4 (26-357).

Affections, derivation of qualities from them is of no importance, vi. 1.11 (42-857).

Affections of soul, like a musician playing a lyre, iii. 6.4 (26-358).

Affections produced by "tension" in lyre-strings, iv. 7.8 (2-75).

Age, pun on "aeons," iii. 7.4 (45-992).

Aggregate, composite, see "combination," i. 1.1 (53-1191).

Aggregate individual, formed by uniting of soul and body, i. 1.6 (53-1197).

Aggregate of molecules could not possess life and intelligence, iv. 7.2, 3 (2-57).

Agriculture, v. 9.11 (5-114).

Aid to magnitude-perception, is color-difference, ii. 8.1 (35-681).

Air and fire, action of, not needed by Heaven, ii. 1.8 (40-826).

Air contained in intelligible world, vi. 7.11 (38-720).

Air not necessary, even for hearing, iv. 5.5 (29-523).

Air, relation to light, iv. 5.6 (29-524).

Air, useless as transmitting medium, iv. 5.3 (29-519).

Alexander of Aphrodisia's theory of mixture, iv. 7.2, 8 (2-58, 72); iii. 1.7 (3-96).

Alienation, v. 1.10 (10-190).

All in all, iii. 8.8 (30-543); iv. 3.8 (27-402).

All is intelligence, vi. 7.17 (38-729).

All things are united by a common source, vi. 7.12 (38-721).

All things, how the same principle can exist in them, vi. 4.6 (22-295).

All things, is the soul, iii. 4.3 (15-236).

All things, transcended by their principle, v. 2.1 (11-193).

Alone with the alone, i. 6.7 (1-50); vi. 7.34 (38-757); vi. 9.11 (9-172).

Aloneness of Supreme, v. 1.6 (10-182).

Alteration, definition of, vi. 3.22 (44-973).

Alteration, not constituted by composition and decomposition, vi. 3.25 (44-978).

Alteration of soul, Stoic conception, opposed, iii. 6.3 (26-355).

Alternate living in Intelligence and world, by soul, iv. 8.4 (6-126).

Alternate rising and falling of soul when in body, iii. 1.8 (3-97).

Amphibians, souls are, iv. 8.48 (6-126).

Analogy explains prediction, iii. 3.6 (48-1086).

Analogy only allows us to attribute physical qualities to the Supreme, vi. 8.8 (39-785).

Analysis, contingency is eliminated in, vi. 8.14 (39-798).

Analyze, object of myths, iii. 5.10 (50-1138).

Anger localized in the heart, iv. 3.23 (27-426); iv. 4.28 (28-481).

Anger-part of earth, iv. 4.28 (28-482).

Anger-part of soul explained, iii. 6.2 (26-354).

Anger-power, does not originate in body, iv. 4.28 (28-481). Anger-trace of the soul, originates in growth and generative power, iv. 4.28 (28-481).

Animal, existing is intelligence (Plato) iii. 9.1 (13-220).

Animal nature formed by light of soul, i. 1-7 (53-1198).

Animal nature, how it is generated, i. 1.12,(53-1205).

Animal, relation of, to human nature, i. 1.7 (53-1199).

Animal, the living, i. 1.5 (53-1196).

Animal, what is it, i. 1.1 (53-1191).

Animals, all are born from essence, vi. 2.21 (43-929).

Animals, are they happy? i. 4.1 (46-1019).

Animals, distinction to the whole, i. 1.7 (53-1199).

Animals, do they possess right to living well, i. 4.2 (46-1020).

Animals, four kinds, seen in intelligence, iii. 9.1 (13-221).

Animals, individual and universal, exist later than number, vi. 6.15 (34-668).

Animals, irrational, must exist within intelligence, vi. 7.8 (38-713).

Animals, lower nature of, ridiculous to complain of, iii. 2.9 (47-1059).

Animals, many are not so irrational as different, vi. 7.9 (38-714).

Animals, their animating principle, i. 1.10 (53-1204).

Animated, universe was always, iv. 3.9 (27-404).

Animating principle of animals, i. 1.11 (53-1204).

Answers, how they come to prayers, iv. 4.41 (28-505).

Antechamber of good is intelligence, v. 9.2 (5-104).

Anterior things can be only in lower principles, iv. 4.16 (28-461).

Anteriority in intelligible, is order not time, iv. 4.1 (28-443).

Anxiety absent from rule of world by soul, iv. 8.2 (6-122).

Aphrodite, see Venus, pun on, iii. 5.8 (50-1137).

Apollo, name of Supreme, v. 5.6 (32-584).

Apostasy of soul from God, v. 1.1 (10-173).

Appearance, by it only does matter participate in the intelligible, iii. 6.11 (26-369).

Appearance, magnitude is only, iii. 6.18 (26-381).

Appearance, makes up unreal sense objects, iii. 6.12 (26-371).

Appearance of intelligence in the intelligible, v. 3.8 (49-1102).

Apperception-unity, iv. 4.1 (28-442).

Appetite is the actualization of lustful desire, iv. 8.8 (6-132).

Appetite keeps an affection, not memory, iv. 3.28 (27-435).

Appetite located in combination of body and soul, iv. 4.20 (28-468).

Appetite not simultaneous with desire, i. 1.5 (53-1197).

Appetite noticed only when perceived by reason or interior sense, iv. 8.8 (6-132).

Appetite, when swaying soul, leaves it passive, iii. 1.9 (3-98).

Apportionment of spirit, iv. 7.8 (2-68).

Appreciation of self, v. 1.1 (10-174).

Approach, how the body approaches the soul, vi. 4.15 (22-309).

Approach impossible in connection with non-spatial intelligible light, v. 5.8 (32-587).

Approach of soul to good, by simplification, i. 6.6 (1-50).

Approach to Supreme is sufficient talk of Him, v. 3.14 (49-1114).

Approach to the First, manner of, v. 5.10 (32-591).

Approach to the soul, which is lowest divine, v. 1.7 (10-186).

Approaching of soul's rejection of form, proves formlessness of the Supreme, vi. 7.34 (38-756).

Archetype of the world, the intelligible is, v. 1.4 (10-178).

Archetype, universal, contained by intelligence, v. 9.9 (5-112).

Archetypes, vi. 5.8 (23-322).

Aristotelian category of When? vi. 1.13 (42-860).

Aristotelian distinction, actuality and potentiality, ii. 5.1 (25-341).

Aristotle was wrong in considering rough, rare and dense qualities, vi. 1.11 (42-857).

Art intelligible, creates the artist and later nature, v. 8.1 (31-552).

Art makes a statue out of rough marble, v. 8.1 (31-552).

Artificial movements, vi. 3.26 (44-980).

Artist of the universe is the soul, iv. 7.13 (2-84).

Arts, auxiliary, which help the progress of nature, v. 9.11 (5-115). Arts, dependent on the soul, v. 9.14 (5-118).

Arts, most achieve their own ends, iv. 4.31 (28-488).

Arts, some, merely earthly, others more intelligible, v. 9.11 (5-114).

Ascended soul, not even, need be divided, iv. 4.1 (28-442).

Ascension of sign, absurd, ii. 3.6 (52-1171).

Ascension of soul in ecstasy, vi. 9.11 (9-170).

Ascension to Divinity, iv. 7.10 (2-79).

Ascension towards divinity, process of life, i. 6.7 (1-50).

Ascent cannot stop with the soul, why? v. 9.4 (5-106).

Ascent of life witnessed to disappearance of contingency, vi. 8.15 (39-801).

Ascent of the soul psychologically explained, vi. 4.16 (22-310).

Aspects and houses, absurdity, ii. 3.4 (52-1168).

Assimilation depends on taking a superior model, i. 2.7 (19-267).

Assimilation of matter, not complete in earthly defects, v. 9.12 (5-115).

Assimilation to divine, key of vision to ecstasy, i. 6.9 (1-53).

Assimilation to divinity, is flight from world, i. 2.5 (19-263).

Assimilation to divinity, is soul's welfare and beauty. i. 6.6 (1-49).

Assimilation to divinity results only in higher virtues, i. 2.1 (19-256).

Assimilation to Supreme, by homely virtues, indirectly, i. 2.3 (19-260).

Astrologers make cosmic deductions from prognostication, iii. 1.2 (3-89).

Astrological influence is merely an indication, iv. 4.34 (28-494).

Astrological influence, partly action, partly significance, iv. 4.34 (28-495).

Astrological power not due to physical soul, iv. 4.38 (28-501).

Astrological system of fate, iii. 1.5 (3-92).

Astrological theories absurd, ii. 3.6 (52-1171).

Astrological views of Venus, Jupiter and Mercury, ii. 3.5 (52-1169).

Astrologically, divine would be blamed for unjust acts, iii. 2.10 (47-1059).

Astrology confuted, leaves influence of world-soul, iv. 4.32 (28-490).

Astrology replaced by natural production of souls, iv. 4.38 (28-501).

Astrology replaced by radiation of good and characteristic figures, iv. 4.35 (28-498).

Astrology reveals teleology, ii 3.7 (52-1172).

Astrology, signs only concatenations from universal reason, iv. 4.3 (28-502).

Astrology, truth of, judgement of one part by another, ii. 3.7 (52-1173).

Athens, vi. 1.14 (42-863).

Atomism, does not demand a medium for vision, iv. 5.2 (29-516).

Atoms, iii. 1.2 (3-88).

Atoms do not explain matter, ii. 4.7 (12-204).

Atropos, ii. 3.15 (52-1182).

Attachment to centre constitutes divinity, vi. 9.8 (9-163).

Attention, condition of perception, v. 1.12 (10-191).

Attracting all things, does the power and beauty of essence, vi. 6.18 (34-678).

Attribute, fourth physical category of Plotinos, vi. 3.3 (44-937).

Attributing qualities to good, would degrade it, v. 5.13 (32-595).

Audacity not in higher soul, see boldness, i. 1.2 (53-1192).

Audacity the cause of human apostasy, v. 1.1 (10-173); v. 2.2 (11-195).

Author of this perfection must be above it, vi. 7.32 (38-752).

Autocracy of divinity, vi. 8.21 (39-810).

Aversion for ugliness, explains love of beauty, i. 6.5 (1-47).

Avoid magic enchantments, how to, iv. 4.44 (28-510).

Avoidance of passions, is task of philosophy, iii. 6.5 (26-358).

Bacchus, mirror of, iv. 3.12 (27-409).

Ballet, vi. 9.8 (9-165); vi. 2.11 (43-912).

Ballet dancer, iii. 2.17 (47-1071).

Bastard, reason goes beyond corporeity, ii. 4.12 (12-212).

Bastard reasoning, is abstraction reaching thing in itself, ii. 4.10, 12 (12-207, 212); i. 8.9, 10 (51-1156); vi. 8.8 (39-786). Bath-tub, simile of, vi 9.8 (9-163).

Beauties, moral, more delightful than sense-beauties, i. 6.4 (1-46).

Beautification, by descent upon object of reason from divine, i. 6.2 (1-43).

Beautiful, inferior to good, v. 5.12 (32-593).

Beautiful, most things, such only by participation, i. 6.2 (1-43).

Beautiful, nothing more could be imagined than the world, ii. 9.4 (33-606).

Beautiful, the Supreme, of three ranks of existence, vi. 7.42 (38-770).

Beautiful, what is its principle, i. 6.1 (1-41).

Beauty, v. 1.11 (10-189).

Beauty absolute, is a formless shape, vi. 7.33 (38-754).

Beauty and good, identical, i. 6.6 (1-51).

Beauty and power of essence attracts all things, vi. 6.18 (34-678).

Beauty appreciated by an aesthetic sense, i. 6.3 (1-43).

Beauty belongs to men, when they belong to and know themselves, v. 8.13 (31-574).

Beauty classified along with the relatives, vi. 3.11 (44-952).

Beauty comes from form imparted by originator, v. 8.2 (31-553).

Beauty consists in kinship to the soul, i. 6.2 (1-42).

Beauty consists in participation in a form, i. 6.2 (1-43).

Beauty does not figure among true categories, vi. 2.17 (43-920).

Beauty does not possess extension, iv. 7.8 (2-69).

Beauty, emotions of, caused by invincible soul, i. 6.5 (1-46).

Beauty essential is Supreme, the shapeless shaper, and the transcendent, vi. 7.33 (38-754).

Beauty external, appreciation of, depends on cognition of interior beauty, v. 8.2 (31-554).

Beauty external, partial, does not mar beauty of universe, ii. 9.17 (33-634).

Beauty, highest conceivable, is the model, v. 8.8 (31-564).

Beauty, if it is a genus, must be one of the posterior ones, vi. 2.18 (43-923).

Beauty inferior to good, i. 6.9 (1-54).

Beauty in last analysis is intelligible, v. 8.3 (31-555).

Beauty in nothing if not in God v. 8.8 (31-564).

Beauty intelligible, v. 8 (31).

Beauty intelligible, does not shine merely on surface, v. 8.10 (31-568).

Beauty interior, could not be appreciated, without interior model, i. 6.4 (1-45).

Beauty is creating principle of primary reason, v. 8.3 (31-555).

Beauty is immortal, iii. 5.1 (50-1124).

Beauty is inherent wisdom, v. 8.2 (31-554).

Beauty is symmetry, acc. to Stoics, opposed, i. 6.1 (1-41).

Beauty is unseen, in supreme fusion, v. 8.11 (31-570).

Beauty, love for, explained by aversion for opposite, i. 6.5 (1-47).

Beauty makes being desirable, v. 8.9 (31-565).

Beauty model, is intelligence, hence very beautiful, v. 8.13 (31-573).

Beauty not in physical characters, but in color form, v. 8.2 (31-553).

Beauty of body need not imply attachment thereto, ii. 9.17 (33-634).

Beauty of daily life reviewed, in sight, sound, science and morals, i. 6.1 (1-40).

Beauty of soul is as the matter to the soul, v. 8.3 (31-555); 6.6 (1-43).

Beauty of world, even added to, iv. 3.14 (27-412).

Beauty primary, chiefly revealed in virtuous soul, v. 8.3 (31-555).

Beauty, shining, highest appearance of vision of intelligible wisdom, v. 8.10 (31-568).

Beauty that is perceivable is a form, beneath super beautiful, v. 8.8 (31-564).

Beauty transition from sense to intellectual, i. 6.2 (1-43).

Beauty visible, is effect and image of the intelligible, iii. 5.1 (50-1122).

Becoming, v. 1.9 (10-187).

Begetter of intelligence must be simpler than it, iii. 8.8 (30-542).

Begetter of intelligence reached by intuition, not reason, iii. 8.8 (30-543). Begetting, eternal, is the world, ii. 9.3 (33-604).

Begetting, lower forms of, due to seminal reasons, iii. 8.7 (30-541).

Begetting Son, by Supreme, result of ecstasy, v. 8.12 (31-572).

Beginning, Heaven has none, proves its immortality, ii. 1.4 (40-818).

Begotten, nothing is in universal soul, vi. 4.14 (22-307).

Begotten what is, not seminal reason, contains order, iv. 4.16 (28-461).

Being, v. 1.5, 8 (10-181 and 186).

Being, above intelligent life, iii. 6.6 (25-360).

Being, actualized, less perfect than essence, ii. 6.1 (17-245).

Being and actualization, constitute self-existent principle, vi. 8.7 (39-784).

Being and essence identical with unity, vi. 9.2 (9-149).

Being and quiddity earlier than suchness, ii. 6.2 (17-248).

Being cannot be ascribed to matter, vi. 3.7 (44-944).

Being cannot precede such being, ii. 6.2 (17-248).

Being contains its cause, vi. 7.3 (38-704).

Being desirable because beautiful, v. 8.9 (31-566).

Being distinguished into four senses, vi. 1.2 (42-839).

Being, every one, is a specialized organ of the universe, iv. 4.45 (28-510).

Being in the intelligible is generation in the sense-world, vi. 3.1 (44-933).

Being is very wisdom, v. 8.4, 5 (31-559).

Being loves essence as entire, vi. 5.10 (23-325).

Being lower form of, possessed by evil, i. 8.3 (51-1145).

Being of a soul, iv. 1. (4-100).

Being of a thing displayed by its energy, iii. 1.1 (3-87).

Being physical, is that which is not in a subject, vi. 3.5 (44-941).

Being physical, principle of all other things, vi. 3.4 (44-940).

Being present everywhere entire, only solution of a puzzle, vi. 5.3 (23-317).

Being primary and secondary, divided by no substantial differences, vi. 3.9 (44-949).

Being supra lunar, is deity, in intelligible, iii. 5.6 (50-1132).

Being supreme, not dependent on it, therefore above it, vi. 8.19 (39-807).

Being the basis of judgment, in things participating in being, vi. 5.2 (23-315).

Being universal, description of, vi. 4.2 (23-286).

Being, universal, is undividable, vi. 4.3 (22-288).

Beings, all are contemplation, iii. 8.7 (30-542).

Beings, all contained by intelligence generatively, v. 9.6 (5-109).

Benefits are granted to men through the world-soul's mediation, iv. 4.30 (28-486).

Better nature of man, not dominant because of subconscious nature, iii. 3.4 (48-1081).

Bewitched, gnostics imagine intelligible entities can be, ii. 9.14 (33-627).

Beyond first, impossible to go, vi. 8.11 (39-791).

Bile, fulfils unique role in universe, ii. 3.5 (52-1171).

Birds, overweighted like sensual men, v. 9.1 (5-102).

Birth of subordinate deities, inhering in Supreme, v. 8.9 (31-566).

Birth of subordinate divinities does not affect power of Supreme, v. 8.9 (31-565).

Birth of time reveals nature, iii. 7.10 (45-1005).

Blamed for its imperfections, the world should not be, iii. 2.3 (47-1046).

Blank, mental, differs from impression of shapeless, ii. 4.10 (12-208).

Boast of kinship with divinities, while not being able to leave body, ridiculous, ii. 9.18 (33-637).

Bodies added, introduce conflicting motions, ii. 2.2 (14-231).

Bodies, classification of, vi. 3.9 (44-948).

Bodies classified, not only by forms and qualities and specific forms, vi. 3.10 (44-950).

Bodies could not subsist with power of universal Soul iv. 7.3 (2-60).

Bodies, different kinds of, why souls take on, iv. 3.12 (27-410). Bodies, even simple, analyzed into form and matter, iv. 7.1 (2-56).

Bodies, human, more difficult to manage than world-body iv. 8.2 (6-121).

Bodies of souls, may be related differently, iv. 4.29 (28-485).

Bodies simple, could not exist, without world-soul iv. 7.3 (2-60).

Bodies, souls descend into, why and how? iv. 3.8 (27-401).

Body, activated only by incorporeal powers, iv. 7.8 (2-70).

Body alone visible, reason why soul is said to be in it, iv. 3.20 (27-419).

Body and soul, consequences of mixture, i. 1.4 (53-1194).

Body and soul forms fusion, iv. 4.18 (28-465).

Body and soul mixture impossible, i. 1.4 (53-1195).

Body and soul primitive relation between, i. 1.3 (53-1194).

Body and soul relation between iv. 3.19 (27-418).

Body, anger-power, does not originate in it, iv. 4.28 (28-480).

Body as rationalized matter, ii. 7.3 (37-696).

Body can lose parts, not the soul, iv. 7.5 (2-63).

Body cannot possess virtue, iv. 7.8 (2-69).

Body cannot think, iv. 7.8 (2-68).

Body contains one kind of desires, iv. 4.20 (28-468).

Body cosmic, perfect and self-sufficient, iv. 8.2 (6-122).

Body could not have sensation, if soul were corporeal, iv. 7.6 (2-65).

Body differs from real man, i. 1.10 (53-1202).

Body, does the anger-power originate in it? iv. 4.28 (28-480).

Body, even simple, composed of form and matter, iv. 7.1 (2-56).

Body exerts a uniform action; soul a varied one, iv. 7.4 (2-62).

Body, eyes of, to close them, method to achieve, i. 6.8 (1-52).

Body grows a little after departure of soul, iv. 4.29 (28-485).

Body has single motion, soul different ones, iv. 7.5 (2-62).

Body, how it approaches the soul, vi. 4.15 (22-309).

Body in soul, not soul in body, iii, 9.3 (13-222); iv. 3.22 (27-423).

Body is composite, therefore perishable, iv. 7.1 (2-56).

Body is instrument of the soul, iv. 7.1 (2-56).

Body is not us but ours, iv. 4.18 (28-465).

Body part of ourselves, i. 1.10 (53-1203); iv. 7.1 (2-56).

Body is proximate transition of the soul, iv. 3.20 (27-420).

Body is tool and matter of soul, iv. 7.1 (2-56).

Body is within soul, iv. 3.20 (27-419).

Body managed by reasoning hence imperfectly, iv. 8.8 (6-132).

Body management, only one phase of excursion of procession, iv. 8.7 (6-131).

Body needs soul for life, iv. 3.19 (27-418).

Body never entirely entered by the soul, iv. 8.8 (6-132).

Body not a vase for the soul, iv. 3.20 (27-420).

Body not constituted by matter exclusively, iv. 7.3 (2-60).

Body of demons is air or fire-like, iii. 5.6 (50-1133); ii. 1.6 (40-823).

Body of elements, common ground of, makes them kindred, ii. 1.7 (40-824).

Body penetrated by soul, but not by another body, iv. 7.8 (2-72).

Body relation to soul, is passage into world of life, vi. 4.12 (22-304);

Body, separation of soul from it, i. 1.3 (53-1193).

Body sick, soul devoted to it, iv. 3.4 (27-395).

Body, superior and inferior of soul, related in three ways, iv. 4.29 (28-485).

Body, the soul uses as tool, i. 1.3 (53-1193).

Body throughout all changes, soul powers remain the same, iv. 3.8 (27-402).

Body used for perception makes feeling, iv. 4.23 (28-475); iv. 7.8 (2-68).

Body, will of stars, do not sway earthly events, iv. 4.34 (28-494).

Body's composition demands the substrate, ii. 4.11 (12-209).

Body's elements cannot harmonize themselves, iv. 7.8 (2-75).

Body's size nothing to do with greatness of soul, vi. 4.5 (22-293).

Boldness, see Audacity; i. 1.2 (53-1192).

Bond of the universe is number, vi. 6.15 (34-670).

Born philosophers alone, reach the higher region, v. 9.2 (5-103).

Both men, we always should be, but are not, vi. 4.14 (22-308).

Boundary of intelligible, location of soul, iv. 8.7 (6-131).

Brains, seat of sensation, iv. 3.23 (27-425).

Brothers of Jupiter unissued yet, v. 8.12 (31-572).

Brutalization or divinization is fate of three men in us, vi. 7.6 (38-708).

Calypso, i. 6.8 (1-53).

Capacity, limits participation in the one, vi. 4.11 (22-302).

Care divine, exemption from certain classes, heartless, ii. 9.16 (33-631).

Care for individual things, draws soul into incarnation, iv. 8.4 (6-124).

Career of the soul, what hell means for it, vi. 4.16 (22-312);

Castration indicates sterility of unitary nature, iii. 6.19 (26-385). v. 8.13 (31-573).

Categories, v. 1.4 (10-180); v. 3.15 (49-1116).

Categories, Aristotelian and Stoic, vi. 1.1 (42-837).

Categories, Aristotelian neglect intelligible world, vi. 1.1 (42-831).

Categories cannot contain both power and lack of power, vi. 1.10 (42-852).

Categories cause one to produce manifoldness, v. 3.15 (49-1116).

Categories, four of Stoics, evaporate, leaving matter as basis, vi. 1.29 (42-885).

Categories, if where and place are different categories, many more may be added, vi. 1.14 (42-862).

Categories, movement and difference applied to intelligence, ii. 4.5 (12-202).

Categories of Plotinos do not together form quality, vi. 2-14 (43-918).

Categories of Plotinos, five, why none were added, vi. 2.9 (43-907).

Categories of Plotinos, six, ii. 4.5 (12-202); ii. 6.2 (17-248); v. 1.4 (10-180); vi. 2.1, 8, 9 (43-891, 904).

Categories of quality, various derivatives of, vi. 3.19 (44-967).

Categories of Stoics enumerated, vi. 1.25 (42-878).

Categories, physical, fourth and fifth, refer to the first three, vi. 3.6 (44-943).

Categories, physical, of Plotinos, enumerated, vi. 3.3 (44-937).

Categories, separate, action and suffering cannot be, vi. 1.17 (42-866).

Categories, single, could not include intelligible and sense being, vi. 1.2 (42-839).

Categories, six, from which all things are derived, v. 1.4 (10-180).

Categories, sources of characteristics, in intelligible, v. 9.10 (5-113).

Categories, unity is not one, arguments against, vi. 2.10 (43-910).

Categories far better than doing or acting actualization, vi. 1.15 (42-863).

Categories, having cannot be, because too various, vi. 1.23 (42-876).

Categories of something common is absurd, vi. 1.25 (42-878).

Categories, why movement is, vi. 3.21 (44-971).

Cause absent, in Supreme, v. 8.7 (31-563).

Cause coincides with nature in intelligible, vi. 7.19 (38-735).

Cause, everything has, iii. 1.1 (3-86).

Cause, is Supreme, of Heraclitus, iii. 1.2 (3-88).

Cause, of affections, though corporeal, iii. 6.4 (26-356).

Cause of procession of world from unity, v. 2.1 (11-193).

Cause, suitability of, puts Supreme beyond chance, vi. 8.18 (39-806).

Cause ultimate, is nature, iii 1.1 (3-87).

Cause why souls are divine, v. 1.2 (10-175).

Causeless origin, really is determinism, iii. 1.1 (3-86). Causes, any thing due to several, ii. 3.14 (52-1180).

Causes for incarnation are twofold, iv. 8.1, 5 (6-119, 128).

Causes of deterioration, iii. 3.4 (48-1083).

Causes of things in the world, possible theories, iii. 1.1 (3-86).

Causes proximate are unsatisfactory, demanding the ultimate, iii. 1.2 (3-88).

Causes ulterior always sought by sages, iii. 1.2 (3-88).

Cave, Platonic simile of world, iv. 8.1, 4 (6-120, 126).

Celestial divinities, difference from inferior, v. 8.3 (31-556).

Celestial light not exposed to any wastage, ii. 1.8 (40-827).

Celestial things last longer than terrestrial things, ii. 1.5 (40-819).

Centre is father of the circumference and radii, vi. 8.18 (39-804).

Centre of soul and body, difference between, ii. 2.2 (14-230).

Ceres, myth of soul of earth, iv. 4.27 (28-480).

Certain, conception limiting objects, vi. 6.13 (34-663).

Chains bind soul in incarnation, iv. 8.4 (6-126).

Chains, golden, on captive, as beauty is on matter, i. 8.15 (51-1163).

Chains that hold down Saturn, v. 8.13 (31-573).

Chance, apparent, is really Providence, iii. 3.2 (48-1078).

Chance banished by form, limit and shape, vi. 8.10 (39-789).

Chance, cause of suitability and opportunity, puts them beyond it, vi. 8.17 (39-804).

Chance could not cause the centre of circular of intelligence, vi. 8.18 (39-804).

Chance does not produce supreme being, vi. 8.11 (39-792).

Chance is not the cause of the good being free, vi. 8.7 (39-783).

Chance, men escape by interior isolation, vi. 8.15 (39-800).

Chance, no room for in Supreme, assisted by intelligence, vi. 8.17 (39-804).

Chance, Supreme could not possibly be called by any one who had seen it, vi. 8.19 (39-807).

Change, how can it be out of time, if movement is in time, vi. 1.16 (42-864).

Change, is it anterior to movement? vi. 3.21 (44-972).

Change must inevitably exist in Heaven, ii. 1.1 (40-813).

Changeable, desires are, iv. 4.2 (28-469).

Changeableness, self-direction of thought is not, iv. 4.2 (28-444).

Changes of fortune, affect only the outer man, iii. 2.15 (47-1067).

Changes of the body, do not change soul powers, iv. 3.8 (27-402).

Changes, ours, world-souls unconscious of, iv. 4.7 (28-450).

Chaos, usual starting point, causes puzzle of origin of God, vi. 8.11 (39-792).

Character, human, result of former lives, iii. 3.4 (48-1083).

"Characteristic, certain," a spiritualization of terms, ii. 4.1 (12-197); v. 1.4 (10-180).

Characteristic, if anything at all, is a reason spiritual, v. 1.4 (10-180).

Chariot, God traverses heaven in one, iv. 3.7 (27-399).

Chastisement of souls psychologically explained, vi. 4.16 (22-310).

Chemical mixture described, iv. 7.8 (2-72).

Chief, the great Jupiter, third God, iii. 5.8 (50-1136).

Choir of virtues (Stoic), vi. 9.11 (9-170).

Choosing is essence of consciousness, iv. 4.37 (28-500).

Chorus, see Ballet, vi. 9.8 (9-165).

Circe, i. 6.8 (1-53).

Circle, iii. 8.7 (30-543); v. 1.7, 11 (10-184, 191).

Circular movement is that of soul, vi. 9.8 (9-162, 164); ii. 2.1 (14-227); iv. 4.16 (28-462).

Circular movement of heavens, ii. 2.2 (14-230).

Circulating around heavens, iii. 4.2 (15-234).

Cities haunted by divinities, vi. 5.12 (23-332).

Classification of purification, result of virtue, i. 2.4 (19-260).

Climate, a legitimate governing cause, iii. 1.5 (3-93).

Close eyes of body, method to achieve ecstasy, i. 6.8 (1-52).

Closeness to divinity, permanent result of ecstasy, v. 8.11 (31-570). Clotho, ii. 3.15 (52-1182).

Coelus, (Uranus), v. 8.13 (31-573).

Co-existence of unity and multiplicity demands organization in system, vi. 7.10 (38-716).

Cognition, how it operates, v. 5.1 (32-575).

Cognition of intelligible objects, admits no impression, iv. 6.2 (41-832).

Cold is not method of transforming breath into soul, iv. 7.8 (2-68).

Collective nouns prove independent existence, vi. 6.16 (34-672).

Combination begotten by the soul, its nature, vi. 7.5 (38-708).

Combination contains one kind of desires, iv. 4.20 (28-468).

Combination is a physical category, vi. 3.3 (44-937).

Combination of body and soul, appetites located in, iv. 4.20 (28-468).

Combination of soul and body as mixture, or as resulting product, i. 1.1 (53-1191).

Combination, see Aggregate, 1.11.

Combination, third physical category (53-1191). of Plotinos, vi. 3.3 (44-937).

Commands himself, Supreme does, vi. 8.20 (39-809).

Common element, growth in increase and generation, vi. 3.22 (44-975).

Common ground of the elements make them kindred, ii. 1.7 (40-824).

Common part, function of, i. 1.10 (53-1203).

Common to soul and body, not all affections are, i. 1.5 (53-1197).

Communion of ecstasy, vi. 9.11 (9-170).

Communion with the divine, as of Minos with Jupiter, vi. 9.7 (9-162).

Comparative method of studying time, iii. 7.6 (45-996).

Complaining of the world, instead of fit yourself to it, ii. 9.13 (33-625).

Complaint, grotesque to wisdom of creator, iii. 2.14 (47-1063).

Complaint of lower nature of animals ridiculous, iii. 2.9 (47-1059).

Complement of being called quality only by courtesy, vi. 2.14 (43-918).

Composite aggregate, see combination, i. 1.2 (53-1191).

Composite is body, therefore perishable, iv. 7.1 (2-56).

Composite of form and matter is everything, v. 9.3 (5-104).

Compositeness not denied by simplicity of the intelligent, vi. 7.13 (38-722).

Compositeness of knower not necessarily implied by knowledge, v. 3.1 (49-1090).

Composition and decomposition are not alterations, vi. 3.25 (44-979).

Composition and decomposition, explanation of, vi. 3.25 (44-978).

Comprising many souls makes soul infinite, vi. 4.4 (22-291).

Compulsory, memory is not, iv. 4.8 (28-451).

Concatenation from universal reason are astrological signs, iv. 4.38 (28-501).

Concatenation in all things is the universe, v. 2.2 (11-196).

Concatenation of causes is Chrysippus's fate, iii. 1.2, 7 (3-89, 96).

Conceiving principle is the world-soul, iii. 9.1 (13-221).

Concentricity of all existing things, v. 3.7 (49-1101); v. 5.9 (32-587).

Conception, true, is act of intuition, i. 1.9 (53-1202).

Conformity to the universal soul, implied they do not form part of her, iv. 3.2 (27-389).

Connection between sense and intelligible worlds is triple nature of man, vi. 7.7 (38-711).

Connection with infinite is Chrysippus's fate, iii. 1.2 (3-89).

Consciousness, iii. 9.9 (13-226).

Consciousness, constituted by timeless memory, iv. 3.25 (27-429).

Consciousness depends on choosing, iv. 4.37 (28-500).

Consciousness, etymologically, is sensation of manifoldness, v. 3.13 (49-1113).

Consciousness is not a pre-requisite of happiness or virtue and intelligence, i. 4.9, 10 (46-1033).

Consciousness is unitary, though containing the thinker, ii. 9.1 (33-601).

Consciousness, local and whole, relation between not applicable to soul, iv. 3.3 (27-392).

Consciousness of higher soul-part dimmed by predominance or disturbance of lower, iv. 8.8 (6-132).

Consciousness of self, lost in ecstasy, v. 8.11 (31-569). Consciousness, unity limits principles to three, ii. 9.2 (33-602).

Consciousness would be withdrawn by differentiating reason, ii. 9.1 (33-602).

Contemplating intelligence, is horizon of divine approach, v. 5.7 (32-587).

Contemplating the divinity, a Gnostic precept, ii. 9.15 (33-630).

Contemplation, v. 1.2, 3 (10-175, 177); v. 3.10 (49-1106).

Contemplation, aspired to, by even plants, iii. 8.1 (30-531).

Contemplation, everything is, iii. 8 (30).

Contemplation, goal of all beings, iii. 8.7 (30-540).

Contemplation, immovable results in nature and reason, iii. 8.2 (30-533).

Contemplation includes nature and reason, iii. 8.2 (30-533).

Consequence of derivative goods of third rank, i. 8.2 (51-1144).

Consequences of mixture of soul and body, i. 1.4 (53-1194).

Constitution, of universe, hierarchical, vi. 2.1 (13-892).

Consubstantial, v. 1.4 (10-180).

Contemplation, constitution of even lower forms, iii. 8.1 (30-531).

Contemplation of intelligence, demands a higher transcending unity, v. 3.10 (49-1106).

Contemplation of itself made essence intelligence, v. 2.1 (11-193).

Contemplation only one phase of excursion of procession, iv. 8.7 (6-131).

Contemplation the goal of all kinds and grades of existence, iii. 8.6 (30-540).

Contemplation's preparation is practice, iii. 8.5 (30-538).

Contemporaneous is life of intelligence, iii. 7.2 (45-989).

Contemporary are matter and the informing principles, ii. 4.8 (12-206).

Contingence applicable to Supreme, under new definition only, vi. 8.8 (39-785).

Contingence not even applies to essence, let alone super-essence, vi. 8.9 (39-787).

Contingency, disappearance of, witnessed to by ascent of life, vi. 8.15 (39-801).

Contingency illuminated in analysis, vi. 8.14 (39-798).

Contingent existence, precedes absolute, vi. 1.26 (42-881).

Continuance need not interfere with fluctuation, ii. 1.3 (40-816).

Continuity between nature and elements, there is none, iv. 4.14 (28-459).

Continuous procession, necessary to Supreme, iv. 8.6 (6-129).

Contraries, are those things that lack resentments, vi. 3.20 (44-968).

Contraries passing into each other, Heraclitus, iv. 8.1 (6-119).

Contraries teach appreciation, iv. 8.7 (6-131).

Contrariness is not the greatest possible difference, vi. 3.20 (44-968).

Contrary contained in reason, constitute its unity, iii. 2.16 (47-1069).

Conversion effected by depreciation of the external and appreciation of herself, v. 1.1 (10-174); see v. 1.7.

Conversion of soul towards herself, only object of virtue, i. 4.11 (46-1035).

Conversion of souls, iv. 3.6, 7 (27-397, 399); iv. 8.4 (6-126).

Conversion of super-abundance, back towards one, v. 2.1 (11-194).

Conversion produced by purification, i. 2.4 (10-261).

Conversion to good and being in itself depends on intelligence, vi. 8.4 (39-778).

Conversion towards divinity, result of ecstasy, v. 8.11 (31-570).

Co-ordination of universe, truth of astrology, ii. 3.7 (52-1173).

Corporeal, if soul is, body could not possess sensation, iv. 7.6 (2-65).

Corporeity is nonentity because of lack of unity, iii. 6.6 (26-362).

Corporeity not in matter of thing itself, ii. 4.12 (12-212).

Correspondence of sense-beauty, with its idea, i. 6.2 (1-43).

Cosmic intellect, relation with individual, i. 1.7 (53-1199).

Counterfeit implied by true good, vi. 7.26 (38-743).

Courage is no longer to fear death, i. 6.6 (1-49).

Courage of soul's anger part explained, iii. 6.2 (26-354). Creation by divinity glancing at intelligence above, iv. 3.11 (27-408).

Creation by foresight, not result of reasoning, vi. 7.1 (38-699).

Creation by mere illumination, gnostic, opposed, ii. 9.11 (33-621).

Creation drama, the world-soul could not have gone through, ii. 9.4 (33-605).

Creation is effusion of super-abundance, v. 2.1 (11-194).

Creation limited to world-soul because nearest to intelligible world, iv. 3.6 (27-397).

Creation of sense-world, not by reflection, but self-necessity, iii. 2.2 (47-1044).

Creation of world, how it took place, v. 8.7 (31-562).

Creation, why denied human souls, iv. 3.6 (27-397).

Creative is the universal soul, not preservative, ii. 3.16 (52-1183).

Creative motives, ii. 9.4 (33-605).

Creator admires his handiwork, v. 8.8 (31-564).

Creator and preserver, is the good, vi. 7.23 (38-740).

Creator and world, are not evil, ii. 9 (33).

Creator is outside of time, iii. 7.5 (45-994).

Creator so wise that all complaints are grotesque, iii. 2.14 (47-1063).

Creator testified to, by the world, iii. 2.3 (47-1047).

Creator's universality, overcame all obstacles, v. 8.7 (31-562).

Creator's wisdom makes complaints grotesque, iii. 2.14 (47-1063).

Credence of intelligence in itself, v. 5.2 (32-578).

Crimes should not be attributed to the influence of sublunary divinities, iv. 4.31 (28-489).

Criticism of world is wrong, v. 8.8 (31-565).

Culmination, ii. 3.3 (52-1165).

Cup, cosmic, in Plato, iv. 8.4 (6-127).

Cupid and Psyche, vi. 9.9 (9-166).

Curative, the, is a prominent element of life, iii. 3.5 (48-1084).

Cutting off every thing else, is means of ecstasy, v. 3.7 (49-1121).

Cybele, iii. 6.19 (26-385).

Daemon helps to carry out chosen destiny, iii. 4.5 (15-239).

Daemon is next higher faculty of soul, iii. 4.3 (15-235).

Daemon is the love that unites a soul to matter, iii. 5.4 (50-1130).

Daemon may remain after death or be changed to Daemon superior to predominating power, iii. 4.6 (15-239).

Daemon of souls is their love, iii. 5.4 (50-1130).

Daemon's all, born of Need and Abundance, iii. 5.6 (50-1131).

Daemons and deities, difference between, iii. 5.6 (50-1131).

Daemons are individual, iii. 4 (15).

Daemons both related and independent of us, iii. 4.5 (15-239).

Daemons even in souls entering animal bodies, iii. 4.6 (15-240).

Daemons follow Supreme, v. 8.10 (31-567).

Daemon's guidance does not hinder responsibility, iii. 4.5 (15-238).

Daemons in charge of punishment of soul, iv. 8.5 (6-128).

Dance, prearranged, simile of star's motion, iv. 4.33 (28-492).

Darkness, existence of, must be related to the soul, ii. 9.12 (33-624).

Darkness, looking at, cause of evil of soul, i. 8.4 (51-1147).

Death, after, colleagues in government of world, iv. 8.4 (6-125).

Death, after, discursive reason not used, iv. 3.18 (27-416).

Death, after, judgment and expiation, iii. 4.6 (15-240).

Death, after, man becomes what he has lived, iii. 4.2 (15-234).

Death, after, memory may last, if trained, iii. 4.2 (15-234); iv. 4.5 (28-448).

Death, after, rank depends on state of death, i. 9 (16).

Death, after, recognition and memory, iv. 4.5 (28-447).

Death, after, soul goes to retribution, iii. 2.8 (47-1056).

Death, after, where does the soul go, iii. 4.6 (15-240); iii. 2.8 (47-1056).

Death, at, memories of former existences are reproduced, iv. 3.27 (27-433).

Death better than disharmony, iii. 2.8 (47-1057).

Death, how the soul splits up, iii. 4.6 (15-241).

Death is only separation of soul from body, i. 6.6 (1-50).

Declination, ii. 3.3 (52-1165). Decomposible, soul is not, merely because it has three parts, iv. 7.14 (2-84).

Decomposition and composition are not alteration, vi. 3.25 (44-979).

Decomposition and composition, explanation of, vi. 3.25 (44-978).

Defects, not in intelligible world, v. 9.14 (5-117).

Defects such as limping, do not proceed from intelligence, v. 9.10 (5-113).

Degeneration of races, implied by determinism, ii. 3.16 (52-1184).

Degeneration of soul is promoted by looking at darkness, i. 8.4 (51-1147).

Degrees, admitted of, by quality, vi. 3.20 (44-970).

Degrees, different, of the same reality, are intelligence and life, vi. 7.18 (38-732).

Degrees of ecstasy, vi. 7.36 (38-760).

Deities and demons, difference between, iii. 5.6 (50-1131).

Deities, second rank, are all visible super-lunar deities, iii. 5.6 (50-1132).

Deliberating before making sense-man intelligence did not, vi. 7.1 (38-698).

Deliberation in creating of world, gnostic opposed, v. 8.7, 12 (31-561, 571).

Delphi, at middle of earth, vi. 1.14 (42-862).

Demiurge, how the gnostic created it, ii. 9.12 (33-623).

Demon, chief, in intelligible world is deity, iii. 5.6 (50-1132).

Demon is any being in intelligible world, iii. 5.6 (50-1133).

Demon is vestige of a soul descended into the world, iii. 5.6 (50-1132).

Demon, the great, Platonic, ii. 3.9 (52-1176).

Demoniacal possession, as explanation of disease wrong, ii. 9.14 (33-627).

Demons, among them, those are loves that exist by a soul's desire for good, iii. 5.6 (50-1132).

Demons have bodies of fire, ii. 1.6 (40-823); iii. 5.6 (50-1133).

Demons have no memories, and grant no prayers; in war life is saved by valor, not by prayers, iv. 4.30 (28-486).

Demons, no crimes should be attributed to, iv. 4.31 (28-489).

Demons not born of souls, generated by world-soul powers, iii. 5.6 (50-1133).

Demons, psychology of, iv. 4.43 (28-507).

Demons, why not all of them are loves, iii. 5.6 (50-1132).

Demons, why they are not free from matter, iii. 5.6 (50-1133).

Demonstration absent in Supreme, v. 8.7 (31-563).

Demonstration of divinity defies, i. 3.1 (20-269).

Depart from life by seeking beyond it, vi. 5.12 (23-331).

Deprivation, in soul, is evil, i. 8.11 (51-1158).

Deprivation is matter, and is without qualities, i. 8.11 (51-1158).

Derivatives of category of quality, vi. 3.19 (44-967).

Descartes, "Cogito, ergo sum," from Parmenides, v. 9.5 (5-108).

Descend, how souls come to, iv. 3.13 (27-410).

Descend, intelligible does not, sense-world rises, iii. 4.4 (15-237).

Descent from intelligible into heaven by souls leads to recognition, iv. 4.5 (28-447).

Descent from the intelligible world enables us to study time, iii. 7.6 (45-995).

Descent into body, does not injure eternity of soul, iv. 7.13 (2-83).

Descent of soul, causes, as given by Plato, iv. 8.1 (6-121).

Descent of soul into body, iii. 9.3 (13-222); iv. 8.1 (6-120).

Descent of the soul, is fall into matter, i. 8.14 (51-1161).

Descent of the soul, procedure, vi. 4.16 (22-311).

Descent of the soul, psychologically explained, vi. 4.16 (22-311).

Descent, souls not isolated from intelligence, during, iv. 3.12 (27-409).

Description of intelligible world, v. 8.4 (31-557).

Description of universal being, vi. 4.2 (22-286).

Desirability of being in its beauty v. 8.10 (31-568).

Desirable in itself, is the good. vi. 8.7 (39-783).

Desire not simultaneous with appetite, i. 1.5 (53-1197). Desire of soul, liver seat of, iv. 4.28 (28-480).

Desire or ability, only limit of union with divinity, v. 8.11 (31-570).

Desire to live, satisfaction of, is not happiness, i. 5.2 (36-684).

Desires are physical, because changeable with harmony of body, iv. 4.21 (28-469).

Desires, double, of body and of combination, iv. 4.20 (28-468).

Desires, function, relation of, to the vegetative power, iv. 4.22 (28-470).

Destiny chosen, helped by Daemon, iii. 4.5 (15-239).

Destiny conformed to character of soul, iii. 4.5 (15-238).

Destiny of man, gnostic, is demoralizing, ii. 9.15 (33-629).

Destiny of souls, depend on condition of birth of universe, ii. 3.15 (52-1182).

Destroyed would be the universe, if unity passed into the manifold, iii. 8.10 (30-547).

Destruction of soul elements, does it imply disappearance? iv. 4.29 (28-484).

Detachment as simplification of ecstasy, vi. 9.11 (9-170).

Detachment of soul at death, how arranged naturally, i. 9 (16).

Detachment of soul by death voluntary, forbidden, i. 9 (16).

Detailed fate not swayed by stars, iv. 4.31 (28-488).

Details, fault in, cannot change harmony in universe, ii. 3.16 (52-1185).

Determinate form, v. 1.7 (10-184); v. 5.6 (32-584).

Determinateness, impossible of one, v. 5.6 (32-584).

Determination demands a motive, iii. 1.1 (3-86).

Determination of future implied by prediction, iii. 1.3 (3-90).

Determinism implies degeneration of races, ii. 3.16 (52-1184).

Determinism, really, under causeless origin, iii. 1.1 (3-86).

Determinism supported by materialists, iii. 1.2 (3-88).

Deterioration, causes of, iii. 3.4 (48-1083).

Development natural of essence to create a soul, iv. 8.6 (6-129).

Deviltry confuted, leaves influence of world-soul, iv. 4.32 (28-490).

Devolution (Platonic world scheme, intelligence, soul, nature), iv. 7.8 (2-69).

Diagram of universe, iv. 4.16 (28-462).

Dialectics, i. 3 (20-269); ii, 4.10 (12-206); vi. 3.1 (44-934); i. 3.4 (20-272); i. 8.9 (51-1156).

Dialectics, crown of various branches of philosophy, i. 3.5 (20-273).

Dialectics, how to conceive infinite, vi. 6.2 (34-644).

Dialectics is concatenation of the world, i. 3.4 (20-272).

Dialectics neglects opinion and sense opinions, i. 3.4 (20-272).

Dialectics not merely instrument for philosophy (Aristotle), i. 3.5 (20-273).

Dialectics not speculation and abstract rules (Epicurean), i. 3.5 (20-273).

Dialectics science of (judging values, or) discovery, amount of real being in things, i. 3.4 (20-273).

Dialectics staying in intelligible, v. 1.1 (10-173).

Dialectics three paths, philosopher, musician and lover, i. 3.1 (20-269).

Dialectics two fold, first ascent to intelligible and then how to remain, i. 3.1 (20-269).

Dialectics without it, lower knowledge would be imperfect, i. 3.6 (20-274).

Differ, souls do, as the sensations, vi. 4.6 (22-294).

Difference and identity, implied by triune process of categories, vi. 2.8 (43-905).

Difference between celestial and inferior divinities, v. 8.3 (31-556).

Difference between human and cosmic incarnation, iv. 8.3 (6-123).

Difference, greatest possible, is not contrariness, vi. 3.20 (44-968).

Difference of Supreme from second, is profound, v. 5.3 (32-580).

Difference, or category, v. 1.4 (10-180).

Differences, minor, derived from matter, v. 9.12 (5-115).

Differences of color, aid to discriminate magnitudes, ii. 8.1 (35-681). Differences of soul, retained on different levels, iv. 3.5 (27-396).

Differences of things, depend on their seminal reasons, v. 7.1 (18-252).

Differences, some are not qualities, vi. 3.18 (44-965).

Differentials of beings, are not genuine qualities, vi. 1.16 (42-853).

Difficulties of understanding, clear to intelligence, iv. 9.5 (8-146).

Dimension and number are so different as to suggest different classifications, vi. 2.13 (43-916).

Diminished, essence is not, though divisible, vi. 4.4 (22-290).

Dione, iii. 5.2 (50-1126).

Disappearance of form, implies that of size, ii. 8.1 (35-682).

Disappearance of soul parts, does it imply destruction, iv. 4.29 (28-484).

Discontent, divine, and transforms virtues, homely into higher, i. 2.7 (19-267).

Discontent, divine, supplement of homely virtues, i. 2.7 (19-267).

Discord, cause of incarnation, iv. 8.1 (6-119).

Discursive reason, v. 1.10, 11 (10-189); v. 3.14 (49-1115); v. 5.1 (32-575); v. 9.4 (5-106).

Discursive reason cannot turn upon itself, v. 3.2 (49-1091).

Discursive reason, its function, v. 3.1 (49-1090).

Discursive reason, why it belongs to soul, not to intelligence, v. 3.3 (49-1093).

Discursive reason's highest part, receives impressions from its intelligence, v. 3.3 (49-1092).

Disease, as demoniacal possession wrong, ii. 9.14 (33-627).

Disharmony, vice is, iii. 6.2 (26-352).

Disharmony with laws of universe, worse than death, iii. 2.8 (47-1057).

Displacement, movement is single, vi. 3.24 (44-977).

Disposition, difficulty of mastering these corporeal dispositions, i. 8.8 (51-1154).

Distance from a unity is multitude and an evil, vi. 6.1 (34-643).

Distance from the Supreme, imperfection, iii. 3.3 (48-1080).

Distinction between spiritual, psychic and material, due to ignorance of other people's attainments, ii. 9.18 (33-637).

Distinction in intelligibles, (good above beauty), i. 6.9 (1-53).

Distinguish, object of myths, iii. 5.10 (50-1138).

Distinction, Philonic, between the God, and God, vi. 7.1 (38-697).

Distinguishing of being, quality and differences absurd, vi. 3.18 (44-965).

Distraction by sensation, makes us unconscious of higher part, iv. 8.8 (6-132).

Divergence from Plato, forces Plotinos to demonstrate categories, vi. 2.1 (43-891).

Diversity from same parents depends on manner of generation, v. 7.2 (18-253).

Diversity of relations of all things connected with the first, v. 5.9 (32-589).

Divided, not even the ascended soul need be, iv. 4.1 (28-442).

Divided, time cannot be without soul's action, iv. 4.15 (28-460).

Divine sphere, limited by soul, downwards, v. 1.7 (10-186).

Diviner, duty of, is to read letter traced by nature, iii. 3.6 (48-1087).

Divinities begotten by actualization of intelligence, vi. 9.9 (9-168).

Divinities begotten by silent intercourse with the one, vi. 9.9 (9-166).

Divinities celestial and inferior, difference between, v. 8.3 (31-556).

Divinities contained in Supreme, dynamically, by birth, v. 8.9 (31-566).

Divinities haunt the cities, vi. 5.12 (23-332).

Divinities hidden and visible, v. 1.4 (10-178).

Divinity absent only, for non-successful in avoiding distraction, vi. 9.7 (9-161).

Divinity and also the soul is always one, iv. 3.8 (27-400).

Divinity constituted by attachment to centre, vi. 9.8 (9-163).

Divinity distinguished Philonically, the God, and God, vi. 7.1 (18-251).

Divinity, resemblance to, in soul's welfare, i. 6.6 (1-49).

Divinity within us, single and identical in all, vi. 5.1 (23-314). Divinization, as Cupid and Psyche, vi. 9.9 (9-166).

Divinization of brutalization, is fate of three men in us, vi. 7.6 (38-708).

Divisible, all bodies are fully, iv. 7.8 (2-68).

Divisible and indivisible can soul be simultaneously, iv. 3.19 (27-417).

Divisible and indivisible is soul, iv. 2.2 (21-279).

Divisible beings, existence of, iv. 2.1 (21-276).

Divisible intelligence is not, v. 3.5 (49-1096).

Divisible is essence though not diminished, vi. 4.4 (22-290).

Divisible of soul, mixture and double, ii. 3.9 (52-1176).

Divisible soul is not unifying manifold, sensation, iv. 7.6 (2-65).

Divisibility, v. 1.7 (10-184).

Divisibility, goal of sense, growth and emotion, iv. 3.19 (27-418).

Divisibility of soul in vision of intelligible wisdom, v. 8.10 (31-567).

Division, between universal soul and souls impossible, iv. 3.2 (27-390).

Division, characteristic of bodies not of soul, iv. 2.8 (21-276).

Dominant, better nature is not, because of sub-consciousness, iii. 3.4 (48-1081).

Double cause of incarnation, motive and deeds, iv. 8.4 (6-125).

Double, Hercules symbolizes the soul, i. 1.12 (53-1206).

Doubleness of everything, including man, vi. 3.4 (44-938).

Doubleness of soul, reasons and Providence, iv. 6.2 (41-832); iii. 3.4 (48-1081).

Doubleness of souls, suns, stars, ii. 3.9 (52-1175).

Doubleness of wisdom, i. 2.6 (19-265).

Doubleness of world soul, ii. 2.3 (14-233).

Doubleness, see "pair", or "dyad", of every man, ii. 3.9 (52-1176).

Doubt of existence of divinity, like dreamers who awake, to slumber again, v. 5.11 (32-592).

Drama as a whole, iii. 2.17 (47-1071).

Drama of life, parts played badly by the evil, iii. 2.17 (47-1072).

Drama, simile of, allows for good and evil within reason, iii. 2.17 (47-1070).

Dream of the good is form, vi. 7.28 (38-745).

Dream of the soul is sensation, from which we must wake, iii. 6.6 (26-363).

Dreamers who wake, only to return to dreams like doubters of divinity, v. 5.11 (32-593).

Driver and horses, simile of, Platonic, ii. 3.13 (52-1179).

Dualism breaks down just like monism, vi. 1.27 (42-883).

Duality (form and matter) in all things, iv. 7.1 (2-56).

Duality of every body, ii. 4.5 (12-200).

Duration has nothing to do with happiness, i. 5.1 (36-684).

Duration increases unhappiness, why not happiness? i. 5.6 (36-686).

Duration of happiness does not affect its quality, i. 5.5 (36-685).

Duration of time, as opportunity, is of importance to virtue, i. 5.10 (36-689).

Dyad, or doubleness, v. 5.4 (32-581).

Dyad, see "pair," vi. 2.11 (43-914).

Earth and fire contained in the stars, ii. 1.6 (40-822).

Earth can feel as well as the stars, iv. 4.22 (28-471).

Earth contains all the other elements, ii. 1.6 (40-823).

Earth exists in the intelligible, vi. 7.11 (38-718).

Earth feels and directs by sympathetic harmony, iv. 4.26 (28-477).

Earth, model of the new, gnostic, unreasonable, ii. 9.5 (33-608).

Earth, postulated by Plato, as being basis of life, ii. 1.7 (40-823).

Earth senses may be different from ours, iv. 4.26 (28-478).

Earth, what passions suitable to it, iv. 4.22 (28-471).

Earthly events, not to be attributed to stars, body or will, iv. 4.35 (28-495).

Earth's psychology, iv. 4.27 (28-479).

Ecliptic's inclination to equator, v. 8.7 (31-563).

Ecstasy as divine spectacle, vi. 9.11 (9-169).

Ecstasy as intellectual contact with sudden light, v. 3.17 (49-1120).

Ecstasy described, iv. 8.1 (6-119).

Ecstasy ends in a report of seeing God beget a Son, v. 8.12 (31-571). Ecstasy ends in fusion with divinity, and becoming own object of contemplation, v. 8.11 (31-570).

Ecstasy ends in "rest" and "Saturnian realm," v. 8.11 (31-570).

Ecstasy ends in vision which is not chance, vi. 8.21 (39-807).

Ecstasy, experience of, i. 6.7 (1-50).

Ecstasy has two advantages following, self-consciousness and possession of all things, v. 8.11 (31-570).

Ecstasy illustrated by secrecy of mystery-rites, vi. 9.11 (9-169).

Ecstasy in soul does not think God, because she doesn't think, vi. 7.35 (38-759).

Ecstasy is possession by divinity, v. 8.10 (31-567).

Ecstasy, land-marks on path to, i. 6.9 (1-54).

Ecstasy, mechanism of, v. 8.11 (31-569).

Ecstasy, permanent results, v. 8.11 (31-570).

Ecstasy results in begotten son forming a new world, v. 8.12 (31-571).

Ecstasy, simplification, super beauty and virtue, vi. 9.11 (9-170).

Ecstasy, the degrees leading to God, vi. 736 (38-760).

Ecstasy trance (enthusiasm), vi. 9.11 (9-169).

Ecstasy, trap on way to, v. 8.11 (31-570).

Ecstasy, way to approach, first principle, v. 5.10, 11 (32-591).

Ecstasy, when experienced, leads to questions, iv. 8.1 (6-119).

Ecstasy's last stage, vision of intelligible wisdom, v. 8.10 (31-568).

Ecstasy's method, is to close eyes of body, i. 6.8 (1-52).

Ecstatic vision of God, chief purpose of life, i. 6.7 (1-51).

Ecstatic, subsequent experiences, vi. 9.11 (9-190).

Education and training, memory needs, iv. 6.3 (41-835).

Effusion of super-abundance is reation, v. 2.1 (11-194).

Effects, differences in, limited to intelligibles, vi. 3.17 (44-964).

Egyptian hieroglyphics, v. 8.6 (31-560).

Elemental intermediary soul, also inadmissible, ii. 9.5 (33-607).

Elemental process demands substrate, ii, 4.6 (12-203).

Elements and nature, there is continuity between, iv. 4.14 (28-459).

Elements are also individual, ii. 1.6 (40-823).

Elements are kindred, through their common ground, the universe body, ii. 1.7 (40-824).

Elements, earth contains all, ii. 1.6 (40-821).

Elements, principles of physicists, iii. 1.3 (3-89).

Elements of body cannot harmonize themselves, iv. 7.8 (2-74).

Elements of essence can be said to be one only figuratively, vi. 2.10 (43-909).

Elements of universe, simultaneously principles and general, vi. 2.2 (43-893).

Elements terrestrial, do not degrade the heaven, ii. 1.6 (40-823).

Elevation of soul gradual, v. 3.9 (49-1106).

Eliminated, is contingency in analysis, vi. 8.14 (39-798).

Emanations of a single soul, are all souls, iv. 3 (27).

Emanations of light from sun, v. 3.12 (49-1112).

Emanations of universal soul, are individual souls, iv. 3.1 (27-388).

Emanations, sense and growth tend towards divisibility, iv. 3.19 (27-418).

Emigration of soul should not be forced, i. 9 (10).

Emotion at seeing God, sign of unification, vi. 9.4 (9-155).

Emotions, James Lange, theory of refuted, i. 1.5 (53-1196).

Emotions of beauty caused by invisible soul, i. 6.5 (1-46).

Enchantments, an active life, predisposes to subjection to, iv. 4.43 (28-507).

Enchantments, magic, how to avoid them, iv. 4.44 (28-509).

Enchantments, wise men escape all, iv. 4.43 (28-507).

End and principle, simultaneous in Supreme, v. 8.7 (31-563).

End of all other goods is the Supreme, i. 7.1 (54-1209).

Entelechy, soul is not, iv. 2.1; iv. 7.8 (21-276, 2-74-77).

Energy, displayed, constitutes a thing's being, iii. 1.1 (3-86).

Ennobled and intellectualized is soul, scorning even thought, vi. 7.35 (38-757). Enthusiasm of ecstasy, vi. 9.11 (9-169).

Entire essence loved by being, vi. 5.10 (23-325).

Entire everywhere is universal soul, vi. 4.9 (22-300).

Entire soul, fashioned whole and individuals, vi. 5.8 (23-322).

Entire soul is everywhere, iv. 7.5 (2-63).

Entities earthly, not all have ideas corresponding, v. 9.14 (5-117).

Entities incorporeal, impassibility, iii. 6.1 (26-351).

Enumeration of divine principles, vi. 7.25 (38-742).

Enumeration, successive, inevitable in describing the eternal, iv. 8.4 (6-127).

Epicurus, iv. 5.2 (29-516).

Epimetheus, iv. 3.14 (27-412).

Equator to Ecliptic, inclination, v. 8.7 (31-563).

Erechtheus, iv. 4.43 (28-508).

Eros, Platonic myth interpretation of, iii. 5.2 (50-1125).

Eros, son of Venus, iii. 5.2 (50-1125).

Escape all enchantments, how the wise men do, iv. 4.43 (28-507).

Escape, how to, from this world, i. 6.8 (1-52).

Escoreal fragment, introduction to, iii. 6.6 (26-360).

Essence alone, possesses self existence, vi. 6.18 (34-678).

Essence and being, distinction between, ii. 6.1 (17-245).

Essence and stability, distinction between. vi. 2.7 (43-903).

Essence and unity, genuine relations between, vi. 2.11 (43-911).

Essence, by it all things depend on the good, i. 7.2 (54-1209).

Essence cannot become a genus so long as it remains one, vi. 2.9 (43-909).

Essence derives its difference from other co-ordinate categories, vi. 2.19 (43-923).

Essence divisible if not thereby diminished, vi. 4.4 (22-290).

Essence elements can be said to be one only figuratively, vi. 2.10 (43-909).

Essence entire loved by being, vi. 5.10 (23-325).

Essence, ideas and intelligence, v. 9 (5-102).

Essence, indivisible and divisible mediated between by soul, iv. 2 (21-276).

Essence indivisible becomes divisible within bodies, iv. 2.1 (21-277).

Essence indivisible, description of, iv. 2.1 (21-277).

Essence intelligible, is both in and out of itself, vi. 5.3 (23-316).

Essence is not contingent let alone super-essence, vi. 8.9 (39-788).

Essence is the origin of all animals, vi. 2.21 (43-928).

Essence, location for the things yet to be produced, vi. 6.10 (34-657).

Essence made intelligible by addition of eternity, vi. 2.1 (43-892).

Essence more perfect than actualized being, ii. 6.1 (17-247).

Essence must be second in order to exist in ground of first, v. 2.1 (11-193).

Essence not stable though immovable, vi. 9.3 (9-153).

Essence not synonymous with unity, vi. 2.9 (43-908).

Essence, number follows and proceeds from, vi. 6.9 (34-655).

Essence of soul derives from its being, adding life to essence, vi. 2.6 (43-900).

Essence one and identical is everywhere, entirely present, vi. 4 (22-285).

Essence relation to being, v. 5.5 (32-583).

Essence unity must be sought for in it, vi. 5.1 (23-314).

Essence's power and beauty, is to attract all things, vi. 6.18 (34-678).

Essential number, vi. 6.9 (34-657).

Eternal being, cares not for inequality of riches. ii, 9.9 (33-616).

Eternal generation, iv. 8.4 (6-127); vi. 7.3 (38-703); vi. 8.20 (39-809).

Eternal must have been the necessity to illuminate darkness, ii. 9.12 (33-624).

Eternal revealed by sense objects, iv. 8.6 (6-130).

Eternally begotten, is the world, ii. 9.3 (33-603).

Eternity added to essence makes intelligible essence, vi. 2.1 (43-892).

Eternity and perpetuity, difference between, iii. 7.4 (45-991).

Eternity and time, iii. 7 (45-985). Eternity as union of the five categories, iii, 7.2 (45-988).

Eternity at rest, error in this, iii. 7.1 (45-987).

Eternity exists perpetually, iii. 7. introd. (45-985).

Eternity, from, is providence the plan of the universe, vi. 8.17 (39-803).

Eternity has no future or past, v. 1.4 (10-179); iii. 7.4 (45-992).

Eternity is immutable in unity, iii. 7.5 (45-993).

Eternity is infinite, universal life, that cannot lose anything, iii, 7.4 (45-992).

Eternity is sempiternal existence, iii. 7.5 (45-993).

Eternity is the model of its image, time, iii. 7. introd. (45-985).

Eternity is to existence, as time is interior to the soul, iii. 7.10 (45-1008).

Eternity is to intelligence, what time is to the world-soul. iii. 7.10 (45-1007).

Eternity kin to beauty, iii. 5.1 (50-1124).

Eternity not an accident of the intelligible, but an intimate part of its nature, iii. 7.3 (45-989).

Eternity of soul, not affected by descent into body, iv. 7.13 (2-83).

Eternity of soul proved by thinking the eternal, iv. 7.10 (2-81).

Eternity, relation of, to intelligible being, iii. 7.1 (45-986).

Eternity replaces time, in intelligible world, v. 9.10 (5-113).

Eternity, see Aeon and pun on Aeon, iii. 7.1 (45-986).

Evaporation, explains a theory of mixture, ii. 7.2 (37-694).

Evaporation, both Stoic and Aristotelian refuted, ii, 7.2 (37-695).

Everything is composite of form and matter, v. 9.3 (5-105).

Everywhere and nowhere is Supreme, inclination and imminence, vi. 8.16 (39-801).

Evil, absolute, goal of degeneration of the soul, i. 8.15 (51-1163).

Evil, an evil is life without virtue, i. 7.3 (54-1210).

Evil are doers, who play their parts badly in drama of life, iii. 2.17 (47-1071).

Evil as an obstacle to the soul, i. 8.12 (51-1159).

Evil as infinite and formlessness as itself, i. 8.3 (51-1145).

Evil cannot be possessed within the soul, i. 8.11 (51-1158).

Evil constituted by indetermination, success and lack, i. 8.4 (51-1147).

Evil creator and world are not, ii. 9 (33-599).

Evil effects of suicide on soul itself, i. 9 (16-243).

Evil even is a multitude, vi. 6.1 (34-643).

Evil external and internal, relation between, i. 8.5 (51-1149).

Evil, how sense-objects are not, iii. 2.8 (47-1055).

Evil implied by good, because matter is necessary to the world, i. 8.7 (51-1152).

Evil in itself, i. 6.6 (1-49).

Evil in itself is the primary evil, i. 8.3 (51-1146).

Evil in the soul, explained by virtue as a harmony, iii. 6.2 (26-352).

Evil inseparable from good, iii. 3.7 (48-1088).

Evil is consequence of derivative goods of third rank, i. 8.2 (51-1144).

Evil is no one vice in particular, i. 8.5 (51-1148).

Evil is soul's rushing into region of diversity, i. 8.13 (51-1161).

Evil is the absence of good in the soul, i. 8.11 (51-1157).

Evil is weakness of the soul, i. 8.14 (51-1160).

Evil, its nature depends on that of good, i. 8.2 (51-1143).

Evil, lower form of good, iii. 2.7 (47-1053); vi. 7.10 (38-716).

Evil, nature of, i. 8.3 (51-1144).

Evil, necessary, is lowest degree of being, i. 8.7 (51-1152).

Evil, neutral, is matter, vi, 7.28 (38-746).

Evil, none unalloyed for the living people, i. 7.3 (54-1210).

Evil of the soul, explanation, i. 8.15 (51-1163).

Evil only figurative and antagonist of good, i. 8.6 (51-1150).

Evil possesses a lower form of being, i. 8.3 (51-1145).

Evil primary and secondary defined, i. 8.8 (51-1155).

Evil, primary and secondary, of soul, i. 8.5 (51-1148). Evil primary, is evil in itself, i. 8.3 (51-1146).

Evil primary is lack of measure, (darkness), i. 8.8 (51-1154).

Evil secondary, is accidental formlessness (something obscured), i. 8.8 (51-1155).

Evil secondary, is matter, i. 8.4 (51-1146).

Evil triumphed over, in faculties not engaged in matter, i. 8.5 (51-1149).

Evil universal and unavoidable, i. 8.6 (51-1150).

Evil, victory of, accuses Providence, iii. 2.6 (47-1052).

Evils are necessary to the perfection of the universe, ii. 3.18 (52-1187).

Evils even if corporeal, caused by matter, i. 8.8 (51-1153).

Evil, nature and origin of, i. 8 (51-1142).

Evils, origin of, i. 1.9 (53-1201).

Evils, that the sage can support without disturbing happiness, i. 4.7 (46-1029).

Evolution impossible (from imperfect to perfect), iv. 7.8 (2-73).

Examination, for it only are parts of a manifold unity apart, vi. 2.3 (43-897).

Examination of self, i, 6.9 (1-54).

Examination of soul, body must first be dissociated, vi. 3.1 (44-934).

Excursion down and up, is procession of intelligence, iv. 8.7 (6-131).

Excursion yields the soul's two duties, body management and contemplation, iv. 8.7 (6-131).

Exemption of certain classes from divine care, heartless, ii. 9.16 (33-631).

Exile, gnostic idea of, opposed, ii. 9.6 (33-609).

Existence absolute precedes contingent, vi. 1.26 (42-881).

Existence, all kinds and grades of, aim at contemplation, iii. 8.6 (30-538).

Existence, category, v. 1.4 (10-180).

Existence, descending, graduations of, iv. 3.17 (27-415).

Existence, how infinite arrived to it, vi. 6.3 (34-645).

Existence in intelligible, before application to multiple beings, is reason, vi. 6.11 (34-659).

Existence of darkness may be related to the soul ii. 9.12 (33-625).

Existence of divisible things, iv. 2.1 (21-276).

Existence of first, necessary. v. 4.1 (7-134).

Existence of intelligence, proved, v. 9.3 (5-104).

Existence of manifoldness impossible, without something simple, ii. 4.3 (12-198).

Existence of memory alter death, and of heaven, iv. 4.5 (28-447).

Existence of matter is sure as that of good, i. 8.15 (51-1162).

Existence of object implies a previous model, vi. 6.10 (34-658).

Existence of other things not precluded by unity, vi. 4.4 (22-290).

Existence, primary, will contain thought, existence and life, ii. 4.6 (12-203); v. 6.6 (24-339).

Existence real possessed by right thoughts, iii. 5.7 (50-1136).

Existence sempiternal is eternity, iii. 7.5 (45-993).

Existence the first being supra-cogitative, does not know itself, v. 6.6 (24-340).

Existence thought and life contained in primary existence, v. 6.6 (24-338).

Existing animal of Plato differs from intelligence, iii. 9.1 (13-220).

Experience and action, underlying transmission, reception, and relation, vi. 1.22 (42-875).

Experience does not figure among true categories, vi. 2.16 (43-920).

Experience necessary to souls not strong enough to do without it, iv. 8.7 (6-131).

Experience of ecstasy leads to questions, iv. 8.1 (6-119).

Experience of evil yields knowledge of good, iv. 8.7 (6-131).

Experiences, sensations are not, but relative actualizations, iv. 6.2 (41-831).

Experiment proposed, ii. 9.17 (33-633).

Expiation is condition of soul in world, iv. 8.5 (6-128).

Expiations, time of, between incarnations, iii. 4.6 (15-240).

Extension is merely a sign of participation into the word of life, vi. 4.13 (22-306).

Extension, none in beauty or justice, iv. 7.8 (2-69). Extension, none in soul or reason, iv. 7.5 (2-63).

Extensions, soul was capable of, before the existence of the body, vi. 4.1 (22-285).

External and internal relation of evil, i. 8.5 (51-1149).

External circumstances cause wealth, poverty and vice, ii. 3.8 (52-1174).

Exuberant fruitfulness of one, (see super-abundance), v. 3.15 (49-1116).

Eyes implanted in man by divine foresight, vi. 7.1 (38-697).

Eyes impure can see nothing, i. 6.9 (1-53).

Eyes of body, close them, is method to achieve ecstasy, i. 6.8 (1-52).

Face to face, vision of God, i. 6.7 (1-50).

Faces all around the head, simile of, vi. 5.7 (23-320).

Faculty, reawakening of, is the memory, not an image, iv. 6.3 (41-833).

Faith absent in Supreme, v. 8.7 (31-563).

Faith in intelligible, how achieved, vi. 9.5 (9-156).

Faith teaches Providence rules the world, iii. 2.7 (47-1054).

Fall into generation, due to division into number, iv. 8.4 (6-126).

Fall into generation may be partial and recovery from, possible, iv. 4.5 (28-448).

Fall not voluntary, but punishment of conduct, iv. 8.5 (6-127).

Fall of the soul as descent into matter, i. 8.14 (51-1161).

Fall of the soul due to both will and necessity, iv. 8.5 (6-128).

Fall of the soul due to guilt, (Pythagorean), iv. 8.1 (6-120).

Fate, according to Stoic Chrysippus, iii. 1.2 (3-89).

Fate detailed, does not sway stars, iv. 4.31 (28-489).

Fate, Heraclitian, constituted by action and passion, iii. 1.4 (3-91).

Fate is unpredictable circumstances, altering life currents, iii. 4.6 (15-242).

Fate, mastery of, victory over self, ii. 3.15 (52-1182).

Fate, may be mastered, ii. 3.15 (52-1182).

Fate, obeyed by the soul only when evil, iii, 1.10 (3-98).

Fate of the divisible human soul, iii. 4.6 (15-241).

Fate of three men in us, is brutalization or divinization. vi. 7.6 (38-708).

Fate, possible theories about it, iii. 1.1 (3-86).

Fate spindle, significance of, ii. 3.9 (52-1171).

Fate, the Heraclitian principle, iii. 1.2 (3-88).

Father, v. 1.8 (10-186); v. 5.3 (32-580).

Father, dwells in heaven, i. 6.8 (1-53).

Father of intelligence, name of first, v. 8.1 (31-551).

Fatherland, heaven, i. 6.8 (1-53).

Faults are reason's failure to dominate matter, v. 9.10 (5-113).

Faults come not from intelligence, but from the generation process, v. 9.10 (5-113).

Faults in the details cannot change harmony in universe, ii. 3.16 (52-1185).

Faults of the definition, that eternity is at rest while time is in motion, iii. 7.1 (45-987).

Faults of the soul, two possible, motive and deeds, iv. 8.5 (6-128).

Fear of death, overcoming of, is courage, i. 6.6 (1-49).

Feast, divinities seated at, meaning, iii. 5.10 (50-1139).

Feeler, the soul implied by sensation i. 1.6 (53-1198).

Feeler, who is the, v. 1.1 (53-1191).

Feeling is perception by use of body, iv. 4.23 (28-475).

Feelings, modes of passions, i. 1.1 (53-1191).

Fidelity, kinship to one's own nature, iii. 3.1 (48-1077).

Field of truth, intelligence evolves over, vi. 7.13 (38-723).

Figurative expressions, reasoning and foresight are only, vi. 7.1 (37-699).

Figure, spherical and intelligible is the primitive one, vi. 6.17 (34-675).

Figures have characteristic effects, iv. 4.35 (28-498).

Figures pre-exist in the intelligible, vi. 6.17 (34-675).

Fire and air, action of, not needed by heaven, ii. 1.8 (40-826).

Fire and earth contained in the stars, ii. 1.6 (40-821). Fire, and light celestial, nature, ii. 1.7 (40-825).

Fire contained in intelligible world, vi. 7.11 (38-719).

Fire image of, latent and radiant, v. 1.3 (10-177).

Fire, though an apparent exception, conforms to this, ii. 1.3 (40-817).

First and other goods, 1.7 (54-1208).

First does not contain any thing to be known, v. 6.6 (24-339).

First does not know itself, being supra-cogitative, v. 6.6 (24-339).

First, existence of, necessary, v. 4.1 (7-134).

First impossible to go beyond it, vi. 8.11 (39-791).

First must be one exclusively, making the one supra-thinking, v. 6.3 (24-340).

First principle has no need of seeing itself, v. 3.10 (49-1106).

First principle has no principle, vi. 7.37 (38-762).

First principle has no thought, the first actualization of a hypostasis, vi. 7.40 (38-766).

First principle is above thought, v. 6.26 (24-338).

First principle may not even be said to exist, is super-existence, vi. 7.38 (38-763).

Fit itself, the soul must to its part in the skein, iii. 2.17 (47-1072).

Fit yourself and understand the world, instead of complaining of it, ii. 9.13 (33-625).

Five physical categories of Plotinos, vi. 3.3 (44-937).

Five Plotinic categories, why none more can be added, vi. 2.9 (43-907).

Fleeing from intelligence, rather than intelligence from soul, v. 5.10 (32-591).

Flight from evil, not by locality but virtue, i. 8.7 (51-1152).

Flight from here below, i. 2.6 (51-1150); ii. 3.9 (52-1175); i. 6.8 (1-52); iv. 8.5 (6-128).

Flight from here below, if prompt, leaves soul unharmed, iv. 8.5 (6-128).

Flight from world is assimilation to divinity, i. 2.5 (19-263).

Flight is simplification or detachment of ecstasy, vi. 9.11 (9-170).

Fluctuation need not interfere with continuance, ii. 1.3 (40-816).

Flux, heaven though in, perpetuates itself by form, ii. 1.1 (40-813).

Flux of all beauties here below, vi. 7.31 (38-751).

Followers of the king are universal stars, ii. 3.13 (52-1179).

Foreign accretion is ugliness, i. 6.5 (1-48).

Foreign sources, derived from modification, i. 1.9 (53-1202).

Foreknowledge of physician like plans of Providence, iii. 3.5 (48-1085).

Foresight and reasoning are only figurative expressions, vi. 7.1 (38-699).

Foresight by God of misfortunes, not cause of senses in man, vi. 7.1 (38-697).

Foresight, eyes implanted in man by it, vi. 7.1 (38-697).

Foresight of creation, not result of reason, vi. 7.1 (38-698).

Form and light, two methods of sight, v. 5.7 (32-586).

Form and matter in all things, iv. 7.1 (2-56).

Form and matter intermediary between, is sense-object, iii. 6.17 (26-381).

Form as model, for producing principle, v. 8.7 (31-562).

Form being unchangeable, so is matter, iii. 6.10 (26-368).

Form difference of matter, due to that of their intelligible sources, vi. 3.8 (44-946).

Form, disappearance of, implies that of size, ii. 8.2 (35-682).

Form exterior is the overshadowed, inactive parts of the soul, iii. 4.2 (15-235).

Form improves matter, vi. 7.28 (38-745).

Form in itself, none in the good, vi. 7.28 (38-746).

Form is not quality but a reason, ii. 6.2 (17-248).

Form is second physical category of Plotinos, vi. 3.3 (44-937).

Form is the dream of the good, vi. 7.28 (38-745).

Form of a thing is its good, vi. 7.27 (38-744).

Form of a thing is its whyness, vi. 7.2 (38-702).

Form of forms, vi. 7.17 (38-731).

Form of good borne by life, intelligence and idea, vi. 7.2 (38-732). Form of good may exist at varying degrees, vi. 7.2 (38-732).

Form of the body is the soul, iv. 7.1, 2 (2-57).

Form of unity, is principle of numbers, v. 5.5 (32-583).

Form of universe, as soul is, would be matter, if a primary principle, iii. 6.18 (26-382).

Form only in the sense-world, proceeds from intelligence, v. 9.10 (5-113).

Form substantial, the soul must be as she is not simple matter, iv. 7.4 (2-61).

Former lives cause present character, iii. 3.4 (48-1083).

Formless shape is absolute beauty, vi. 7.33 (38-754).

Formlessness in itself and infinite is evil, i. 8.3 (51-1145).

Formlessness of one, v. 5.6 (32-584).

Formlessness of the Supreme shown by approaching soul's rejection of form, vi. 7.34 (38-756).

Forms of governments, various, soul resembles, iv. 4.17 (28-464).

Forms rational sense and vegetative, iii. 4.2 (15-234).

Forms, though last degree of existence, are faint images, v. 3.7 (49-1102).

Fortune, changes of, affect only the outer man, iii. 2.15 (47-1067).

Freedom, for the soul, lies in following reason, iii. 1.9 (3-97).

Freedom of will, and virtue, are independent of actions, vi. 8.5 (39-775).

Freedom of will, on which psychological faculty is it based? vi. 8.2 (39-775).

Friends of Plotinos, formerly gnostic, ii. 9.10 (33-620).

Functions, if not localized, soul will not seem within us, iv. 3.20 (27-419).

Functions, none in the first principle, vi. 7.37 (38-762).

Fund of memory, partitioned between both souls, iv. 3.31 (27-439).

Fusion forms body and soul, iv. 4.18 (28-465).

Fusion with the divinity, result of ecstasy, v. 8.11 (31-569).

Future determined, according to prediction, iii. 1.3 (3-90).

Future necessary to begotten things not to the intelligible, iii. 7.3 (45-990).

Gad-fly, love is, iii. 5.7 (50-1134).

Galli, iii. 6.19 (26-385).

Garden of Jupiter is the reason that begets everything, iii. 5.9 (50-1137).

Garden of Jupiter, meaning of, iii. 5.10 (50-1138).

Genera and individuals are distinct, as being actualizations, vi. 2.2 (43-894).

Genera exist both in subordinate objects, and in themselves, vi. 2.12 (43-915).

Genera, first two, are being and movement, vi. 2.7 (43-902).

Genera of essence decided about by "one and many" puzzle, vi. 2.4 (43-898).

Genera of the physical are different from those of the intelligible, vi. 3.1 (44-933).

Genera, Plotinic five, are primary because nothing can be affirmed of them, vi. 2.9 (43-906).

General, simile of Providence, iii. 3.2 (48-1078).

Generation, common element with growth and increase, vi. 3.22 (44-975).

Generation eternal, iv. 8.4 (6-127); vi. 7.3 (38-703); vi. 8.20 (39-809).

Generation falling into, causes trouble, iii. 4.6 (15-241).

Generation in the sense-world, is what being is in the intelligible, vi. 3.2 (44-935).

Generation is like lighting fire from refraction, iii. 6.14 (26-376).

Generation is radiation of an image, v. 1.6 (10-182).

Generation of everything is regulated by a number, vi. 6.15 (34-670).

Generation of matter, consequences of anterior principles, iv. 4.16 (28-461).

Generation of the ungenerated, iii. 5.10 (50-1138).

Generation, from the good, is intelligence, v. 1.8 (10-186).

Generation's eternal residence is matter, iii. 6.13 (26-373).

Generatively, all things contained by intelligence, v. 9.6 (5-109).

Gentleness, sign of naturalness as of health and unconsciousness of ecstasy, v. 8.11 (31-570). Genus, another, is stability, vi. 2.7 (43-903).

Genus divides in certain animals, iv. 7.5 (2-63).

Genus, there is more than one, vi. 2.2 (43-895)

Geometry, an intelligible art, v. 9.11 (5-115).

Geometry studies quantities, not qualities, vi. 3.15 (44-958).

Giving without loss (a Numenian idea), vi. 9.9 (9-165).

Gluttonous people who gorge themselves at the ceremonies and leave without mysteries, v. 5.1 (32-592).

Gnostic planning of the world by God, refuted, v. 8.7, 12 (31-561, 572).

God cannot be responsible for our ills, iv. 4.39 (28-503).

God not remembered by world-soul continuing to be seen, iv. 4.7 (28-449).

God's planning of the world (gnosticism) refuted, v. 8.7 (31-561).

God relation with individual and soul, i. 1.8 (53-1200).

Golden face of Justice, i. 6.4 (1-45).

Good absolute, permanence chief characteristic, i. 7.1 (54-1209).

Good, all things depend on by unity, essence and quality, i. 7.1 (54-1209).

Good and beauty identical, i. 6.6 (1-50).

Good and one, vi. 9 (9-147).

Good as consisting in intelligence, i. 4.3 (46-1024).

Good, as everything tends toward it, it tends toward the one, vi. 2.12 (43-914).

Good, as supra-cogitative, is also supra-active, v. 6.6 (24-340).

Good as supreme, neither needs nor possesses intellection, iii. 8.10 (30-548).

Good cannot be a desire of the soul, vi. 7.19 (38-734).

Good cannot be pleasure, which is changeable and restless, vi. 7.27 (38-754).

Good consists in illumination by the Supreme, vi. 7.22 (38-737).

Good contains no thought, vi. 7.40 (38-766).

Good does not figure among true categories, vi. 2.17 (43-922).

Good, even if it thought, there would be need of something superior, vi. 7.40 (38-767).

Good, form of, borne by life, intelligence and idea, vi. 7.18 (38-731).

Good for the individual is illumination, vi. 7.24 (38-740).

Good has no need of beauty, while beauty has of the good, v. 5.12 (32-594).

Good, if it is a genus, must be one of the posterior ones, vi. 2.17 (43-921).

Good, implied by scorn of life, vi. 7.29 (38-748).

Good implies evil because matter is necessary to the world, i. 8.7 (51-1152).

Good, in what does it consist, iv. 1.

Good, inseparable from evil, iii. 3.7 (48-1088).

Good, intelligence and soul, are like light, sun and moon, v. 6.4 (24-337).

Good is a nature that possesses no kind of form in itself, vi. 7.28 (38-746).

Good is a simple perception of itself; a touch, vi. 7.39 (38-764).

Good is creator and preserver, vi. 7.23 (38-740).

Good is free, but not merely by chance, vi. 8.7 (39-783).

Good is not for itself, but for the natures below it, vi. 7.41 (38-769).

Good is intelligence and primary life, vi. 7.21 (38-737).

Good, is it a common label or a common quality? vi. 7.18 (38-733).

Good is not only cause, but intuition of being, vi. 7.16 (38-728).

Good is such, just because it has no attributes worthy of it, v. 5.13 (32-595).

Good is superior to all its possessions, as result of its being supreme, v. 5.12 (32-595).

Good is superior to beautiful and is cognized by mind, v. 5.12 (32-594).

Good is super-thinking, v. 6.5 (24-338).

Good is super-thought, iii. 9.9 (13-225).

Good is supreme, because of its supremacy, vi. 7.23 (38-739).

Good is desirable in itself, vi. 8.8 (39-783).

Good is the whole, though containing evil parts, iii. 2.17 (47-1070). Good is lower form of evil, iii. 2.7 (47-1053).

Good leaves the soul serene, beauty troubles it, v. 5.12 (32-594).

Good may accompany the pleasure, but it is independent of it, vi. 7.27 (38-745).

Good may neglect natural laws that carry revolts, iii, 2.9 (47-1057).

Good, multitude of ideas of, vi. 7 (38-697).

Good must be superior to intelligence and life, v. 3.16 (49-1117).

Good not to be explained by Aristotelian intelligence, vi. 7.20 (38-736).

Good not to be explained by Pythagorean oppositions, vi. 7.20 (38-735).

Good not to be explained by Stoic characteristic virtue, vi. 7.20 (38-736).

Good of a thing is its intimacy with itself, vi. 7.27 (38-744).

Good only antagonistic and figurative of evil, i. 8.6 (51-1150).

Good, Platonic discussed, vi. 7.25 (38-741).

Good related to intelligence and soul as light, sun and moon, v. 6.4 (24-337).

Good, self-sufficient, does not need self consciousness, vi. 7.38 (38-763).

Good, slavery of, accuses Providence, iii. 2.6 (47-1052).

Good, study, vi. 7.15 sqq., (38-726).

Good superior to beauty, i. 6.9 (1-55).

Good supreme, Aristotelian, vi. 7.25 (38-742).

Good the first and other goods, i. 7 (54-1208).

Good, therefore also supra-active, v. 6.5 (24-338).

Good, true, implies counterfeit, vi. 7.26 (38-743).

Goods, all, can be described as a form, i. 8.1 (51-1142); i. 6.2 (1-43).

Goods, independence from pleasure is temperate man, vi. 7.29 (38-747).

Goods of three ranks, i. 8.2 (51-1144).

Goods, Plato's opinion interpreted in two ways, vi. 7.30 (38-749).

Goods, supreme as end of all other ones, i. 7.1 (54-1208).

Gorge with food, v. 5.11 (32-592).

Governing principle, Stoic, iii. 1.2, 4 (3-89, 91).

Governments, soul resembles all forms of, iv. 4.17 (28-464).

Gradations, descending of existence, iv. 3.7 (27-415).

Grades of thought and life, iii. 8.7 (30-540).

Grand Father supreme, v. 5.3 (32-581).

Grasp more perfect, increases happiness, i. 5.3 (36-685).

Gravitation, iv. 5.2 (29-517).

Greatness of soul, nothing to do with size of body, vi. 4.5 (22-293).

Grotto, Empedoclean simile of world, iv. 8.1 (6-120).

Group, v. 5.4 (32-581).

Group unites, all lower, adjusted to supreme unity, vi. 6.11 (34-660).

Groups-of-four, or tens, Pythagorean, vi. 6.5 (34-649).

Growth, common elements with increase and generation, vi. 3.22 (44-975).

Growth, localized in liver, iv. 3.23 (27-426).

Growth power, relation of to the desire function, iv. 4.22 (28-470).

Growth, sense and emotions, tend towards divisibility, iv. 3.19 (27-418).

Growth-soul derived from world-soul, not ours, iv. 9.3 (8-143).

Guidance of Daemon does not interfere with responsibility, iii. 4.5 (15-238).

Guilt cause of fall of souls, (Pythagorean), iv. 8.1 (6-120).

Guilt not incurred by soul in toleration, iii. 1.8 (3-97).

Gymnastics, v. 9.11 (5-114).

Habit intellectualizing, that liberates the soul, is virtue, vi. 8.5 (39-780).

Habit, Stoic, ii. 4.16 (12-218); iv. 7.8 (2-73).

Habit, Stoic, as start of evolution to soul, impossible, iv. 7.8 (2-73).

Habituation, ii. 5.2 (25-345).

Habituation, active, immediate, and remote, distinction between, vi. 1.8 (42-849),

Habituation or substantial act is hypostasis, vi. 1.6 (42-845).

Habituation, Stoic, must be posterior to reasons as archetypes, v. 9.5 (5-108).

Habituations are reasons which participate in form, vi. 1.9 (42-850).

Hades, chastisements, i. 7.3 (54-1210). Hades, what it means for the career of the soul, vi. 4.16 (22-312).

Happiness according to Aristotle, i. 4.1 (46-1019).

Happiness as sensation, does not hinder search for higher, i. 4.2 (1021).

Happiness defined, i. 4.1, 3 (46-1019, 1023).

Happiness dependent upon interior characteristics, i. 4.3 (46-1023).

Happiness, does it increase with duration of time? 1.5 (36-684).

Happiness has nothing to do with duration, i. 5.1, 5 (36-684, 685).

Happiness has nothing to do with pleasure, i. 5.4 (36-685).

Happiness in goal of each part of their natures, i. 4.5 (46-1026).

Happiness increased would result only from more grasp, i. 5.3 (36-685).

Happiness is actualized wisdom, i. 4.9 (46-1033).

Happiness is desiring nothing further, i. 4.4 (46-1026).

Happiness is human (must be something), i. 4.4 (46-1025).

Happiness is not the satisfaction of desire to live, i. 5.2 (36-684).

Happiness, lack of blame on a soul that does not deserve it, iii. 2.5 (47-1050).

Happiness not increased by memories of the past, i. 5.9 (36-689).

Happiness of animals, i. 4.2 (46-1020).

Happiness of plants, i. 4.1 (46-1019).

Happiness of sage not diminished in adversity, i. 4.4 (46-1026).

Happiness, one should not consider oneself alone capable of achieving it, ii. 9.10 (33-619).

Harm, none can happen to the good, iii. 2.6 (47-1051).

Harmony as a single universe, ii. 3.5 (52-1170).

Harmony cannot be reproduced from badly tuned lyre, ii. 3.13 (52-1180).

Harmony is universe in spite of the faults in the details, ii. 3.16 (52-1185).

Harmony posterior to body, iv. 7.8 (2-74).

Harmony presupposes producing soul, iv. 7.8 (2-75).

Harmony (Pythagorean), soul is not, iv. 7.8 (2-74).

Harmony sympathetic, earth feels and directs by it, iv. 4.26 (28-477).

Hate of the body by Plato, supplemented by admiration of the world, ii. 9.17 (33-633).

Hate, virtue is a, iii. 6.2 (26-352).

Having as Aristotelian category, vi. 1.23 (42-876).

Having is too indefinite and various to be a category, vi. 1.23 (42-876).

Head, seat of reason, iv. 3.23 (27-425).

Head, with faces all round, simile of, vi. 5.7 (23-320).

Health is tempermanent of corporeal principles, iv. 7.8 (2-71).

Hearing and vision, process of, iv. 5 (29-514).

Heart, seat of anger, iv. 3.23 (27-426).

Heaven, ii. 1 (40-813).

Heaven, according to Heraclitus, opposed, ii. 1.2 (40-815).

Heaven, existence of, iv. 4.45 (28-512).

Heaven needs not the action of air or fire, ii. 1.8 (40-826).

Heaven possesses soul and body and supports Plotinos's view, ii. 1.2 (40-815).

Heaven, souls first go into it in intelligible, iv. 3.17 (27-415).

Heaven, there must inevitably be change, ii. 1.1 (40-813).

Heaven, though influx perpetuates itself by form, ii. 1.1 (40-813).

Heavens after death, is star harmonizing with their predominant moral power, iii. 4.6 (15-239).

Heavens do not remain still, ii. 1.1 (40-814).

Heaven's immortality also due to universal soul's spontaneous motion, ii. 1.4 (40-818).

Heaven's immortality due to its residence, ii. 1.4 (40-817).

Heaven's immortality proved by having no beginning, ii. 1.4 (40-819).

Helen, iii. 3.5 (48-1085).

Helena's beauty, whence it came, v. 8.2 (31-553).

Hell, descent into, by souls, i. 8.13 (51-1160).

Hell in mystery teachings, i. 6.6 (1-49).

Hell, what it means for the career of the soul, vi. 4.16 (22-312).

Hells, Platonic interincarnational judgment and expiation, iii. 4.6 (15-240).

Hell's torments are reformatory, iv. 4.45 (28-512). Help for sub-divine natures is thought, vi. 7.41 (38-768).

Help from divinity, sought to solve difficulties, v. 1.6 (10-182).

Heraclidae, vi. 1.3 (42-840).

Hercules as double, symbolizes soul, i. 1.13 (53-1206).

Hercules, symbol of man, in the hells, i. 1.12 (53-1206); iv. 3.27, 31 (27-433, 440).

Heredity a legitimate cause, iii. 1.6 (3-94).

Heredity more important than star influence, iii. 1.6 (3-94).

Hermaphrodite, or castrated, iii. 6.19 (26-385); v. 8.13 (31-573).

Hermes, ithyphallic, iii. 6.19 (26-385).

Hierarchy in universe (see concatenation), v. 4.1 (7-135).

"Higher," or "somewhat," a particle that is prefixed to any Statement about the Supreme, vi. 8.13 (39-797).

Higher part of soul sees vision of intelligible wisdom, v. 8.10 (31-569).

Higher region, reached only by born philosophers, v. 9.2 (5-103).

Higher stages of love, v. 9.2 (5-103).

Higher things from them the lower proceed, i. 8.1 (51-1142).

Highest, by it souls are united, vi 7.15 (38-726).

Highest self of soul is memory's basis, iv. 6.3 (41-832).

Homely virtues are the civil, Platonic four, i. 2.1 (19-257).

"Homonyms," or "labels," see references to puns; also, vi. 1.2, 10, 11, 23, 26; vi. 2.10; vi. 3.1, 5.

Honesty escapes magic, iv. 4.44 (28-509).

Honesty results from contemplation of the intelligible, iv. 4.44 (28-509).

Horizon of divine approach is contemplating intelligence, v. 5.8 (32-586); v. 8.10 (31-567).

Horoscopes do not account for simultaneous differences, iii. 1.5 (3-93).

Houses and aspects, absurdity of, ii. 3.4 (52-1168).

How to detach the soul from the body naturally, 1.9 (16-243).

Human beings add to the beauty of the world, iv. 3.14 (27-412).

Human life contains happiness, i. 4.4 (46-1025).

Human nature intermediate, iv. 4.45 (28-511).

Human nature relation to animal, i. 1.7 (53-1199).

Human organism studied to explain soul relation, iv. 3.3 (27-393).

Human soul and world-soul differences between, ii. 9.7 (33-611).

Hypostases that transmit knowledge (see the new title), v. 3 (49-1090).

Hypostasis, v. 1.4, 6 (10-180 to 184).

Hypostasis are permanent actualizations, v. 3.12 (49-1111).

Hypostasis as substantial act, iii. 4.1 (15-233).

Hypostasis is a substantial act or habituation, vi. 1.6 (42-845).

Hypostasis not in loves contrary to nature, iii. 5.7 (50-1134).

Hypostasis of love, iii. 5.2, 3, 7 (50-1125, 1127, 1133).

Hypostasis of ousia, v. 5.3 (32-581).

Hypostasis the first actualization of first principle has no thought, vi. 7.40 (38-766).

Hypostatic existence, vi. 6.9, 12 (34-655, 661); vi. 8.10, 12 (39-790, 793).

Hypostatic existence of matter proved, i. 8.15 (51-1162); ii. 4 (12-197).

Idea named existence and intelligence, v. 1.8 (10-186).

Ideas and numbers, identification of, vi. 6.9 (34-656).

Ideas, descent of, into individuals, vi. 5.6 (23-320).

Ideas, different, for twins, brothers or work of art, v. 7.1 (18-252).

Ideas imply form and substrate, ii. 4.4 (12-199).

Ideas, intelligence and essence, v. 9 (5-102).

Ideas, multitude of, of the good, vi. 7 (38-697).

Ideas not for all earthly entities, v. 9.14 (5-117).

Ideas of individuals, do they exist v. 7.1 (18-251).

Ideas of individuals, two possible hypotheses, v. 7.1 (18-251).

Ideas or reasons possessed by intellectual life, vi. 2.21 (43-927).

Ideas participated in by matter, vi. 5.8 (23-321).

Identification, unreflective, memory not as high, iv. 4.4 (28-445).

Identity and difference implied by triune process of categories, vi. 2.8 (43-905). Identity, category, v. 1.4 (10-180).

Identity of thought and existence makes actualizations of intelligence, v. 9.5 (5-107).

Identity, substantial, inconsistent with logical distinctness, ii. 4.14 (12-214).

Ignorance of divinity, v. 1.1 (10-173).

Ignorance illusory because overnatural gentleness, v. 8.11 (31-570).

Ignores everything, does God, being above thought, vi. 7.38 (38-763).

Illumination, creation by mere gnostic, opposed, ii. 9.11 (33-622).

Illumination of darkness must have been eternal, ii. 9.12 (33-624).

Illumination, the good is, for the individual, vi. 7.24 (38-740).

Illustrations, see "Simile."

Image, v. 5.1 (10-174); v. 8.8 (31-564).

Image bound to model by radiation, vi. 4.10 (22-300).

Image formed by the universal beings, is magnitude, iii. 6.17 (26-380).

Image in mirror, iv. 5.7 (29-528).

Image of archetype is Jupiter, begotten by ecstasy, v. 8.12 (31-572).

Image of intelligence is only a sample that must be purified, v. 3.3 (31-555).

Image of its model eternity is time, iii. 1, introd. (45-985).

Image of one intelligence, v. 1.7 (10-184).

Images do not reach eye by influx, iv. 5.2 (29-516).

Images external produce passions, iii. 6.5 (26-358).

Imagination, iv. 3.25 (27-428).

Imagination, both kinds, implied by both kinds of memory, iv. 3.31 (27-483).

Imagination does not entirely preserve intellectual conceptions, iv. 3.30 (27-437).

Imagination is related to opinion, as matter to reason, iii. 6.15 (26-377).

Imagination, memory belongs to it, iv. 3.29 (27-436).

Imagination, of the two, one always overshadows the other, iv. 3.3 (27-438).

Imitation of the first, v. 4.1 (7-135).

Immaterial natures could not be affected, iii. 6.2 (26-354).

Immanence and inclination is the Supreme, vi. 8.16 (39-801).

Immortal, are we, all of us, or only parts? iv. 7.1 (2-56).

Immortal as the One from whom they proceed, are souls, vi. 4.10 (22-301).

Immortal soul, even on Stoic hypothesis, iv. 7.10 (2-80).

Immortality does not extend to sublunar sphere, ii. ii. 1.5.

Immortality in souls of animals and plants, iv. 7.14 (2-84).

Immortality of heaven also due to universal soul's spontaneous motion, ii. 1.4 (40-818).

Immortality of heaven due to its residence there, ii. 1.4 (40-817).

Immortality of heaven proved by having no beginning, ii. 1.4 (40-819).

Immortality of soul, iv. 7 (2-56).

Immortality of soul proved historically, iv. 7.15 (2-85).

Immovability of Intelligence necessary to make it act as horizon, v. 5.7 (32-586).

Impassible, and punishable, soul is both, i. 1.12 (53-1204).

Impassible are world soul and stars, iv. 4.42 (28-506).

Impassible as the soul is, everything contrary is figurative, iii. 6.1 (26-351).

Impassible, how can the soul remain, though given up to emotion, iii. 6.1 (26-351).

Impassibility of incorporeal entities, iii. 6.1 (26-351).

Impassibility of matter depends on different senses of participation, iii. 6.9 (26-366).

Impassibility of the soul, iii. 6.1 (26-350).

Imperfection, cause of distance from the Supreme, iii. 3.3 (48-1080).

Imperfections are only lower forms of perfections, vi. 7.10 (38-716).

Imperfections of world should not be blamed on it, iii. 2.3 (47-1046).

Imperishable is world, so long as archetype subsists, v. 8.12 (31-572).

Imperishable, no way the soul could perish, iv. 7.12 (2-82).

Imperishable soul, even by infinite division, iv. 7.12 (2-83).

Importance to virtue, not, duration of time, i. 5.10 (36-689). Impossible to go beyond First, vi. 8.11 (39-791).

Impression admits no cognition of intelligible objects, iv. 6.3 (41-832).

Impressions on seal of wax, sensations, iv. 7.6 (2-66).

Improvement of the low, destiny to become souls, iv. 8.7 (6-131).

Improvement of what is below her, one object of incarnation, iv. 8.5 (6-128).

Impure eye can see nothing, i. 6.9 (1-53).

Inadequacy of philosophical language, vi. 8.13 (39-797).

Inanimate entirely, nothing in universe is, iv. 4.36 (28-499).

Incarnation, difference between human and cosmic, iv. 8.3 (6-123).

Incarnation of soul; its object is perfection of universe, iv. 8.5 (6-129).

Incarnation of soul manner, iii. 9.3 (13-222).

Incarnation of soul not cause of possessing memory, iv. 3.26 (27-431).

Incarnation, study of, iv. 3.9 (27-403).

Incarnation unlikely, unless souls have disposition to suffer, ii. 3.10 (52-1177).

Incarnations, between, hell's judgment and expiation, iii. 4.6 (15-240).

Incarnation's purpose is, self-development and improvement, iv. 8.5 (6-127).

Inclination and immanence is the Supreme, vi. 8.16 (39-801).

Inclination of equator to ecliptic, v. 8.7 (31-563).

Incomprehensible unity approached only by a presence, vi. 9.4 (9-154).

Incorporeal entities alone activate body, iv. 7.8 (2-70).

Incorporeal entities, impossibility of, iii. 6.1 (26-350).

Incorporeal matter, ii. 4.2 (12-198).

Incorporeal objects limited to highest thoughts, iv. 7.8 (2-78).

Incorporeal, the soul remains, vi. 3.16 (44-962).

Incorporeal qualities, ii. 7.2 (37-695); vi. 1.29 (42-885).

Incorporeality of divinity, vi. 1.26 (42-880).

Incorporeality of intelligible entities, iv. 7.8 (2-78).

Incorporeality of matter and quantity, ii. 4.9 (12-206).

Incorporeality of soul must be studied, iv. 7.2, 8 (2-57, 68).

Incorporeality of soul proved by its penetrating body, iv. 7.8 (2-72).

Incorporeality of soul proved by kinship with Divine, iv. 7.10 (2-79).

Incorporeality of soul proved by priority of actualization, iv. 7.8 (2-71).

Incorporeality of virtue, not perishable, iv. 7.8 (2-69).

Incorruptible matter exists only potentially, ii. 5.5 (25-348).

Increase, common element, with growth and generation, vi. 3.22 (44-975).

Increased happiness would result only from more grasp, i. 5.3 (36-685).

Independent existence proved, by the use of collective nouns, vi. 6.16 (34-672).

Independent good from pleasure is temperate man, vi. 7.29 (38-747).

Independent principle, the human soul, iii. 1.8 (3-97).

Indeterminateness of soul not yet reached the good, iii. 5.7 (50-1133).

Indetermination of space leads to its measuring movement, iii. 7.12 (45-1011).

Indigence is necessarily evil, ii. 4.16 (12-218).

Indigence of soul from connection with matter, i. 8.14 (51-1160).

Indiscernibles, Leitnitz's doctrine of, v. 7.1 (18-254).

Individual aggregate formed by uniting soul and body, i. 1.6 (53-1197).

Individual relation with cosmic intellect, i. 1.8 (53-1200).

Individual relation with God and soul, i. 1.8 (53-1200).

Individuality in contemplation weakens soul, iv. 8.4 (6-125).

Individuality possessed by rational soul, iv. 8.3 (6-124).

Individuality, to which soul does it belong? ii. 3.9 (52-1175).

Individuals, descent of ideas into, vi. 5.6 (23-320).

Individuals distinct as being actualizations, vi. 2.2, (43-894).

Indivisible, v. 3.10 (49-1107).

Indivisible and divisible is the soul, iv. 2.2 (21-279). Indivisible essence becomes divisible within bodies, iv. 2.1 (21-277).

Indivisible essence, description of, iv. 2.1 (21-277).

Indivisible is the universal being, vi. 4.3 (22-288).

Indivisibility, v. 1.7 (10-184).

Indumeneus, iii. 3.5 (48-1085).

Ineffable is the Supreme, v. 3.13 (49-1112).

Inequality of riches, no moment to an eternal being, ii. 9.9 (33-616).

Inertia of matter aired by influx of world soul, v. 1.2 (10-175).

Inexhaustible are stars, and need no refreshment, ii. 1.8 (40-827).

Inferior divinities, difference from celestial, v. 8.3 (31-556).

Inferior nature, how it can participate in the intelligible, vi. 5.11 (23-329).

Inferior natures are helped by souls descending to them, iv. 8.5 (6-127).

Inferiority of world to its model, highest criticism we may pass, v. 8.8 (31-565).

Influence of stars is their natural radiation of good, iv. 4.3 (28-497).

Influence of universe should be partial only, iv. 4.34 (28-494).

Influx movement as, vi. 3.26 (44-980).

Influx of world-soul, v. 1.2 (10-175).

Infinite and formlessness in itself is evil, i. 8.3, (51-1145).

Infinite contained by intelligence as simultaneous of one and many, vi. 7.14 (38-725).

Infinite explained as God entirely present everywhere, vi. 5.4 (23-318).

Infinite, how a number can be said to be, vi. 6.16 (34-673).

Infinite, how it arrived to existence, vi. 6.2, 3 (34-644, 645).

Infinite is conceived by the thoughts making abstraction of the firm, vi. 6.3 (34-646).

Infinite is soul, as comprising many souls, vi. 4.4 (22-291).

Infinite may be ideal or real, ii. 4.15 (12-217).

Infinite, what is its number, vi. 6.2 (34-644).

Infinity, how it can subsist in the intelligible world, vi. 6.2 (34-645).

Infinity of number, due to impossibility of increasing the greatest, vs. 6.18 (34-676).

Infinity of parts of the Supreme, v. 8.9 (31-566).

Infra-celestial vault of Theodore of Asine ("invisible place") v. 8.10 (31-567); ii. 4.1 (12-198).

Inhering in Supreme, is root of power of divinities, v. 8.9 (31-566).

Initiative should not be overshadowed by Providence, iii. 2.9 (47-1057).

Insanity even, does not justify suicide, i. 9 (16).

Inseparable from their beings are potentialities, vi. 4.9 (22-298).

Instances of correspondence of sense beauty with its idea, i. 6.3 (1-44).

Instrument of soul is body, iv. 7.1 (2-56).

Intellect, cosmic relation with individual, i. 1.8 (53-1200).

Intellect did not grasp object itself, i. 1.9 (53-1201).

Intellection neither needed nor possessed by good, iii. 8.11 (30-549).

Intellection would be movement or actualization on Aristotelian principles, vi. 1.18 (42-867).

Intellectual differences between world-soul and star-soul, iv. 4.17 (28-463).

Intellectualized, and ennobled is soul, scorning even thought, vi. 7.35 (38-757).

Intellectualizing habit that liberates the soul is virtue, vi. 8.5 (39-780).

Intellectual life possesses the reasons or ideas, vi. 2.21 (43-927).

Intelligence, always double as thinking subject and object thought, v. 3.5, 6 (49-1096); v. 4.2 (7-136); v. 6.1 (24-334).

Intelligence and life mus be transcended by good, v. 3.16 (49-1117).

Intelligence and life only different degrees of the same reality, vi. 7.18 (38-732).

Intelligence and soul contained in intelligible world, besides ideas, v. 9.13 (5-116).

Intelligence as a composite, is posterior to the categories, vi. 2.19 (43-924).

Intelligence as demiurgic creator, v. 1.8 (10-186).

Intelligence as matter of intelligible entities, v. 4.2 (7-136).

Intelligence as vision of one, v. 1.7 (10-185). Intelligence assisting Supreme, has no room for chance, vi. 8.17 (39-804).

Intelligence begets world-souls and individual souls, vi. 2.22 (43-929).

Intelligence cannot be first, v. 4.1 (7-135).

Intelligence category, v. 1.4 (10-180).

Intelligence conceived of by stripping the soul of every non-intellectual part, v. 3.9 (49-1104).

Intelligence consists of intelligence and love, vi. 7.35 (38-758).

Intelligence contains all beings, generatively, v. 9.6 (5-109).

Intelligence contains all intelligible entities, by its very notion, v. 5.2 (32-578).

Intelligence contains all things conformed to the good, vi. 7.16 (38-727).

Intelligence contains the infinite as friendship, vi. 7.14 (38-725).

Intelligence contains the infinite as simultaneous of one and many, vi. 7.14 (38-725).

Intelligence contains the universal archetype, v. 9.9 (5-112).

Intelligence contains the whyness of its forms, vi. 7.2 (38-732).

Intelligence contemplating, is horizon of divine approach, v. 5.7 (32-586).

Intelligence could not have been the last degree of existence, ii. 9.8 (33-614).

Intelligence destroyed by theory that truth is external to it, v. 5.1 (32-576).

Intelligence develops manifoldness just like soul, iv. 3.5 (27-396).

Intelligence did not deliberate before making sense-man, vi. 7.1 (38-698).

Intelligence differentiated into universal and individual, vi. 7.17 (38-729).

Intelligence, divine nature of, i. 8.2 (51-1143).

Intelligence does not figure among true categories, vi. 2.17 (43-921).

Intelligence dwelt in by pure incorporeal souls, iv. 3.24 (27-427).

Intelligence evolves over the field of truth, vi. 7.13 (38-723).

Intelligence, good and soul related by light, sun and moon, v. 6.4 (24-337).

Intelligence has conversion to good and being in itself, vi. 8.4 (39-778).

Intelligence, how it makes the world subsist, iii. 2.1 (47-1043).

Intelligence, how though one, produces particular things, vi. 2.21 (43-926).

Intelligence, ideas and essence, v. 9 (5-102).

Intelligence identical with thought, as far as existence, v. 3.5 (49-1096).

Intelligence, image of one, v. 1.7 (10-185).

Intelligence implies aspiration, as thought is aspiration to the good, iii. 8.11 (30-548).

Intelligence implies good, as thought is aspiration thereto, v. 6.5 (24-338).

Intelligence in actualization, because its thought is identical with its essence, v. 9.5 (5-107).

Intelligence in relation to good. i. 4.3 (46-1024).

Intelligence is all, vi. 7.17 (38-729).

Intelligence is goal of purification, i. 2.5 (19-263).

Intelligence is matter of intelligible entities, v. 4.2 (7-136).

Intelligence is the potentiality of the intelligences which are its actualizations, vi. 2.20 (43-925).

Intelligence itself is the substrate of the intelligible world, ii. 4.4 (12-199).

Intelligence, life of, is ever contemporaneous, iii. 7.2 (45-989).

Intelligence, like circle, is inseparably one and many, iii. 8.8 (30-543).

Intelligence may be denied liberty, if granted super-liberty, vi. 8.6 (39-782).

Intelligence, multiplicity of, implies their mutual differences, vi. 7.17 (38-730).

Intelligence must remain immovable to act as horizon, v. 5.7 (32-586).

Intelligence not a unity, but its manifold produced by a unity, iv. 4.1 (28-443).

Intelligence not constituted by things in it, v. 2.2 (11-196).

Intelligence not ours, but we, i. 1.13 (53-1206).

Intelligence passes from unity to duality by thinking, v. 6.1 (24-333).

Intelligence potential and actualized in the soul, vi. 6.15 (34-669).

Intelligence primary knows itself, v. 3.6 (49-1099). Intelligence proof of its existence and nature, v. 9.3 (5-104).

Intelligence ranks all else, v. 4.2 (7-136).

Intelligence relation to intelligible, iii. 9.1 (13-220).

Intelligence's existence proved by identity of its thought and essence, v. 9.3 (5-104).

Intelligence shines down from the peak formed by united souls, vi. 7.15 (38-726).

Intelligence supreme, is king of kings, v. 5.3 (32-579).

Intelligence's working demands a supra-thinking principle, v. 6.2 (24-334).

Intelligence that aspires to form of good is not the supreme, iii. 8.11 (30-548).

Intelligence thinks things, because it possesses them, vi. 6.7 (34-653).

Intelligence unites, as it rises to the intelligible, iv. 4.1 (28-442).

Intelligence, which is free by itself, endows soul with liberty, vi. 8.7 (39-983).

Intelligence world, in it each being is accompanied by its whyness, vi. 7.2 (38-702).

Intelligent life beneath being, iii. 6.6 (26-361).

Intelligent animals are distinct from the creating image of them, vi. 7.8 (38-712).

Intelligible animals are pre-existing, vi. 7.8 (38-712).

Intelligible animals do not incline towards the sense-world, vi. 7.8 (38-712).

Intelligible beauty, v. 8 (31-551).

Intelligible believed in by those rising to the soul, vi. 9.5 (9-156).

Intelligible contains the earth, vi. 7.11 (38-718).

Intelligible does not descend; sense-world rises, iii. 4.4 (15-237).

Intelligible entities are not outside of the good, v. 5 (32-575).

Intelligible entities are veritable numbers, vi. 6.14 (34-668).

Intelligible entities contained by very motion of intelligence, v. 5.2 (32-578).

Intelligible entities do not exist apart from their matter, intelligence, v. 4.2 (7-138).

Intelligible entities eternal and immutable, not corporeal, iv. 7.8 (2-69).

Intelligible entities, gnostics think they can be bewitched, ii. 9.14 (33-627).

Intelligible entities higher and lower, first and second, v. 4.2 (7-135).

Intelligible entities must be both, identical with and different from intelligence, v. 3.10 (49-1108).

Intelligible entities not merely images, but potentialities for memory, iv. 4.4 (28-446).

Intelligible entities presence implied by knowledge of them, v. 5.1 (32-575).

Intelligible entities return not by memory, but by further vision, iv. 4.5 (28-447).

Intelligible entity what, and how it is it, vi. 6.8 (34-654).

Intelligible essence, both in and out of itself, vi. 5.3 (23-316).

Intelligible essence formed by adding eternity to essence, vi. 2.1 (43-892).

Intelligible eternity in not an accident of, but an intimate part of its nature, iii. 7.3 (45-989).

Intelligible has eternity as world-soul is to time, iii. 7.10 (45-1007).

Intelligible, how participated in by inferior nature, vi. 5.11 (23-329).

Intelligible in it, cause coincides with nature, vi. 7.19 (38-735).

Intelligible in it, stability does not imply stillness, vi. 3.27 (44-982).

Intelligible line exists in the intelligible, vi. 6.17 (34-674).

Intelligible line posterior to number, vi. 6.17 (34-674).

Intelligible man, scrutiny of, demanded by philosophy, vi. 7.4 (38-705).

Intelligible matter, ii. 4.1 2 (12-197, 198); iii., 8.11 (30-548).

Intelligible matter composite of form and matter, ii. 4.4 (12-200).

Intelligible matter is not potential, ii, 5.3 (25-345).

Intelligible matter is not shapeless, ii. 4.3 (12-198).

Intelligible matter is shaped real being, ii. 4.5 (12-201).

Intelligible matter, why it must be accepted, iii. 5.6 (50-1132).

Intelligible number infinite because unmeasured, vi. 6.18 (34-676).

Intelligible numbers, vi. 6.6 (34-651).

Intelligible parts of men unite in the intelligible, vi. 5.10 (23-327). Intelligible Pythagorean numbers discussed, vi. 6.5 (34-649).

Intelligible relation to intelligence, iii. 9.1 (13-220).

Intelligible remains unmoved, yet penetrates the world, vi. 5.11 (23-328).

Intelligible, shared by highest parts of all men, vi. 7.15 (38-726).

Intelligible, spherical figure the primitive one, vi. 6.17 (34-675).

Intelligible terms, only verbal similarity to physical, vi. 3.5 (44-941).

Intelligible, to them is limited difference in effects, vi. 3.17 (44-964).

Intelligible unity and decad exist before all numbers, vi. 6.5 (34-650).

Intelligible, what is being in it is generation in the sense-world, vi. 3.2 (44-935).

Intelligible world and sense-world, connection between man's triple nature, vi. 7.7 (38-711).

Intelligible world archetype of ours, v. 1.4 (10-178).

Intelligible world contains air, vi. 7.11 (38-720).

Intelligible world contains beside ideas, soul and intelligence, v. 9.13 (5-116).

Intelligible world contains earth, vi. 7.11 (38-718).

Intelligible world contains fire, vi. 7.11 (38-719).

Intelligible world contains water, vi. 7.11 (38-720).

Intelligible world, could it contain vegetables or metals, vi. 7.11 (38-717).

Intelligible world is model of this universe, vi. 7.12 (38-720).

Intelligible world, description of, v. 8.4 (31-557).

Intelligible world has more unity than sense-world, vi. 5.10 (23-327).

Intelligible world, how infinity can subsist in, vi. 6.3 (34-645).

Intelligible world, in it everything is actual, ii. 5.3 (25-346).

Intelligible world is complete model of this universe, vi. 7.12 (38-720).

Intelligible world, man relation to, vi. 4.14 (22-308).

Intelligible world, stars influence is from contemplation of, iv. 4.35 (28-496).

Intelligible world, we must descend from it to study time, iii. 7.6 (45-995).

Interior characteristics necessary to happiness, i. 4.3 (46-1023).

Interior life, rather than exterior, is field of liberty, vi. 8.6 (39-781).

Interior man, v. 1.10 (10-189).

Interior model, cause of appreciation of interior beauty, i. 6.2 (1-45).

Interior vision, how trained, i. 6.9 (1-53).

Intermediary between form and matter, are sense-objects, iii. 6.17 (26-381).

Intermediary body not necessary for vision, iv. 5.1 (29-514, 515).

Intermediary elemental soul, also inadmissible, ii. 9.5 (33-607).

Intermediary of reason is the world-soul, iv. 3.11 (27-407).

Intermediary position of Saturn, between Uranus and Jupiter, v. 8.13 (31-573).

Intermediary sensation, demanded by conceptive thoughts, iv. 4.23 (28-472).

Intermediate is human nature, suffering with whole, but acting on it, iv. 4.45 (28-511).

Intermediate is the soul's nature, iv. 8.7 (6-130).

Intermediate sense shape on which depends sensation, iv. 4.23 (28-473).

Internal and external evil, relation between, i. 8.5 (51-1149).

Internecine war is objection to Providence, iii. 2.15 (47-1065).

Internecine warfare necessary, iii. 2.15 (47-1065).

Interpenetration of everything in intelligible world, v. 8.4 (31-557).

Interpreter of reason is the world-soul, iv. 3.11 (27-407).

Interrelation of supreme and subordinate divinities dynamic (birth) or mere relation of parts and whole dynamic? v. 8.9 (31-566).

Intimacy of itself is the good of a thing, vi. 7.27 (38-744).

Intuition, omniscient, supersedes memory and reasonings, iv. 4.12 (28-457).

Intuitionally, the soul can reason, iv. 3.18 (27-417).

Intuition's act is true conception, i. 1.9 (53-1202).

Involuntariness to blame spontaneity, iii. 2.10 (47-1060).

Irascible part of earth, iv. 4.28 (28-481). Irrational claims of astrologers, iii. 1.6 (3-95).

Isolated, pure soul would remain, iv. 4.23 (28-473).

James-Lange theory of emotions refuted, i. 1.5 (53-1196).

James-Lange theory taught, iv. 4.28 (28-480, 481).

Jar, residence or location of generation is matter, ii. 4.1 (12-197); iii. 6.14 (26-376); iv. 3.20 (27-420).

Jealousy does not exist in divine nature, iv. 8.6 (6-129).

Judgment and soul, passibility of, iii. 6.1 (26-350).

Judgment, mental, reduces multitude to unity, vi. 6.13 (34-664).

Judgment of one part by another, truth of astrology, ii. 3.7 (52-1172).

Judgment of soul and other things in purest condition only, iv. 7.10 (2-80).

Judgment of soul condemns her to reincarnation, iv. 8.5 (6-128).

Judgment, time of, between incarnations, iii. 4.6 (15-240).

Jupiter, v. 1.7 (10-185); v. 8.1 (31-552); v. 8.10 (31-568); iii. 5.2 (50-1126); v. 5.3 (32-580); v. 8.4 (31-558); iv. 3.12 (27-409); vi. 9.7 (9-162).

Jupiter, as demiurge, as world-soul, and as governor, iv. 4.10 (28-454).

Jupiter life's infinity destroys memory, iv. 4.9 (28-453).

Jupiter the greatest chief, or third God, is the soul, iii. 5.8 (50-1136).

Jupiter, two-fold, celestial and earthly, iii. 5.2 (50-1126).

Jupiter, Venus and Mercury, also considered astrologically, ii. 3.5 (52-1170).

Jupiter's administration above memory, iv. 4.9 (28-453).

Jupiter's garden is the reason begets everything, iii. 5.9 (50-1137).

Jupiter, two-fold, celestial and earthly, iii. 5.2 (50-1126).

Justice, v. 1.11 (10-190); v. 8.4, 10 (31-557, 567); i. 6.4 (1-61).

Justice, absolute, is indivisible, i. 2.6 (19-265).

Justice does not possess extension, iv. 7.8 (2-69).

Justice extends into past and future, iii. 2.13 (47-1062).

Justice, golden face of, vi. 6.6 (34-652); i, 6.4 (1-61).

Justice incarnate, is individual, i. 2.6 (19-265).

Justice is no true category, vi. 2.18 (41-923).

Justice, like intellectual statue, was born of itself, vi. 6.6 (34-652).

Justice not destroyed by superficiality of punishments, iii. 2.15 (47-1066).

Justice of God vindicated by philosophy, iv. 4.30, 37 (28-486, 500).

Justice seated beside Jupiter, v. 8.4 (31-558).

Juxtaposition, ii. 7.1 (37-691); iv. 7.3 (2-59).

Kinds of men, three, v. 9.1 (5-102).

King of kings, v. 5.3 (32-579).

Kings, men are, v. 3.4 (49-1094).

King, universal, stars followers of, ii. 3.13 (52-1179).

Kinship divine, recognition of, depends on self-knowledge, vi. 9.7 (9-161).

Kinship of human soul with divine, v. 1.1 (10-173).

Kinship to world-soul shown by fidelity to one's own nature, iii. 3.1 (48-1077).

Kinship with beautiful world scorned by gnostics, ii. 9.18 (33-635).

Kinship with depraved men accepted, ii. 9.18 (33-636).

Know thyself, iv. 3.1 (27-387); vi. 7.41 (38-769).

Knowledge of better things, cleared up by purification, iv. 7.10 (2-80).

Knowledge of good attained experience of evil, iv. 8.7 (6-131).

Knowledge of intelligible entities implies their presence, v. 5.1 (32-575).

Knowledge, true, shown not by unification, not revelation of divine power, ii. 9.9 (33-617).

Kronos, of Uranus, iii. 5.2 (50-1126).

Label, is good, a common quality or a common label, vi. 7.18 (38-733).

Lachesis, ii. 3.15 (52-1182).

Land marks on path to ecstasy, i. 6.9 (1-54).

Last degree of existence could not have been existence, ii. 9.8 (33-614).

Last stage of soul-elevation, is vision of intelligible wisdom, v. 8.10 (31-567).

Law, natural directs soul. ii. 3.8 (52-1173).

Law of the order of the universe, why souls succumb to it, iv. 3.15 (27-413). Laws, natural, which carry rewards, may be neglected by good, iii. 2.8 (47-1055).

Leakage (flow of or escape), ii. 1.6, 8 (40-822); v. 1.6 (10-182); vi. 5.10 (23-327); v. 1.6 (10-182).

Leakage, none in radiation of soul (see wastage), vi. 4.5, 10 (22-293, 301); vi. 5.3 (23-317).

Leakage, none with celestial light, ii. 1.8 (40-784).

Leave not world, but be not of it, i. 8.6 (51-1150).

Leibnitz, theory of indiscernibles, v. 7.2 (18-254).

Legislator, intelligence, v. 9.5 (5-108).

Leisure in life of celestial Gods, v. 8.3 (31-556).

Lethe, iv. 3.26 (27-432).

Letters in which to read nature, iii. 3.6 (48-1087).

Letters in which to read nature, are stars, ii. 3.7 (52-1172); iii. 1.6 (3-95).

Liberation of soul effected by virtue as intellectualizing habit, vi. 8.5 (39-779).

Liberty, vi. 8 (39-773).

Liberty depends on intelligence, vi. 8.3 (39-777).

Liberty, does it belong to God only, or to all others also? vi. 8.1 (39-773).

Liberty lies in following reason, iii. 1.9, 10 (3-97, 98).

Liberty may be denied to intelligence, if granted super-liberty, vi. 8.6 (39-781).

Liberty must be for men, if it is for the divinities, vi. 8.1 (39-782).

Liberty not for the depraved who follow images, vi. 8.3 (39-777).

Liberty refers to the interior life, rather than to the exterior, vi. 8.6 (39-781).

Liberty would be destroyed by astrology. iii. 1.7 (3-96).

Life and intelligence could not inhere in molecules, iv. 7.2 (2-58).

Life and thought, different grades of, iii 8.7 (30-540).

Life changed from an evil to a by virtue, i. 7.1 (54-1208).

Life, drama of, roles played badly by evil, iii. 2.17 (47-1071).

Life interpenetrates all, and knows no limits, vi. 5.12 (23-330).

Life is actualization of intelligence, vi. 9.9 (9-165).

Life is below good, iii. 9.9 (13-225).

Life is perfect when intelligible, i. 4.3 (46-1024).

Life is presence with divinity, vi. 9.9 (9-165).

Life of intelligence is ever contemporaneous, iii. 7.2 (45-989).

Life, thought and existence, contained in primary existence, ii. 4.6 (12-203); v. 6.6 (24-339).

Life's ascent, witness to, is disappearance of contingency, vi. 8.15 (39-801).

Light abandoned by source does not perish, but is no more there, iv. 4.29 (28-484); iv. 5.7 (29-526).

Light and fire celestial, nature of, ii. 1.7 (40-825).

Light and form, two methods of sight, v. 5.7 (32-586).

Light as actualization is incorporeal, iv. 5.7 (29-527).

Light celestial, not exposed to any wastage, ii. 1.8 (40-826).

Light emanates from sun, v. 3.12 (49-1112).

Light emitted by the soul forms animal nature, i. 1.7 (53-1198).

Light exists simultaneously within and without, vi. 4.7 (22-295).

Light from sun exists everywhere, vi. 4.6 (22-296).

Light in eye, v.7 (32-586); v. 6.1 (24-334); iv. 5.4 (29-500).

Light intelligible, v. 5.8 (32-587).

Light intelligible is not spatial, has no relation to place, v. 5.8 (32-587).

Light intermediary is unnecessary, being a hindrance, iv. 5.4 (29-521).

Light is composite of light in eye and light outside, v. 6.1 (24-334).

Light, is it destroyed when its source is withdrawn or does it follow it? iv. 5.7 (29-526).

Light, objective and visual, mutual relation of, iv. 5.4 (29-520).

Light, objective, does not transmit by relays, iv. 5.4 (29-522).

Light, relation to air, iv. 4.5, 6 (29-524).

Light, visual, not a medium, iv. 5.4 (29-522).

Lighting fire, from refraction, generation illustrates, iii. 6.14 (26-376).

Limit lower, of divine things, the soul, v. 1.7 (10-186).

Limit of union with divinity, desire or ability, v. 8.11 (31-570).

Limitless is supreme, vi. 7.32 (38-753). Limits, none known by life, vi. 5.12 (23-330).

Line intelligible, posterior to number, vi. 6.17 (34-674).

Liver, location of growth, iv. 3.23 (27-426).

Liver, seat of soul's desire, iv. 4.28 (28-480).

Lives, former, cause human character, iii. 3.4 (48-1083).

Living being, no evil is unalloyed for it, i. 7.3 (54-1210).

Living well not explainable by reason, i. 4.2 (46-1022).

Living well not extended to all animals, i. 4.2 (46-1020).

Localization of soul open to metaphysical objections, iv. 3.20 (27-419).

Location does not figure among true categories, vi. 2.16 (43-919).

Location for the things yet to be produced is essence, vi. 6.10 (34-657).

Location of form (see residence), iii, 6.14 (26-376).

Location of soul is principle that is everywhere and nowhere, v. 2.2 (11-195).

Location of world is in soul and not soul in body, iv, 3.9 (27-405).

Logos, intermediary, also unaccountable, ii. 9.1 (33-601).

Logos, form of, character, role and reason, iii. 2.17 (47-1071).

Lost wings, has soul, in incarnation, i. 8.14 (51-1161).

Love as God, demon and passion, iii. 5.1 (50-1122).

Love as recognition of hidden affinity, iii. 5.1 (50-1122).

Love based on unity and sympathy of all things, iv. 9.3 (8-142).

Love causes, four, divine, innate notion, affinity and sentiment of beauty, iii. 5.1 (50-1123).

Love, celestial, must abide in intelligible with celestial soul, iii. 5.3 (50-1128).

Love, higher, is celestial, iii. 5.3 (50-1128).

Love, how transformed into progressively higher stages, v. 9.2 (5-103).

Love is a gad-fly, iii. 5.7 (50-1134).

Love is both material and a demon, iii. 5.10 (50-1140).

Love is both needy and acquisitive, iii. 5.7 (50-1134).

Love is not identical with the world, iii. 5.5 (50-1130).

Love, like higher soul, inseparable from its source, iii. 5.2 (50-1126).

Love, lower, beauty, celestial, v. 8.13 (31-573).

Love, lower, corresponding to world-soul, iii. 5.3 (50-1128).

Love must exist because the soul does, iii. 5.10 (50-1139).

Love, myth of birth, significance, iii. 5.10 (50-1139).

Love of beauty explained by aversion for ugliness, i. 6.5 (1-47).

Love possesses divine being, iii. 5.3 (50-1127).

Love, working as sympathy, affects magic, iv. 4.40 (28-503).

Love or Eros, iii. 5 (50-1122).

Love that unites soul to good is deity, iii. 5.4 (50-1130).

Love that unites soul to matter is demon only, iii. 5.4 (50-1130).

Lover, divine, waits at the door, vi. 5.10 (23-325).

Lover, how he develops, v. 9.2 (5-103).

Lover, how he is attracted by beauty of single body, i. 3.2 (20-271).

Lover, how he uses to intelligible world, i. 3.2 (20-271).

Lover, simile of, in seeing God, vi. 9.4 (9-155).

Lovers are those who feel sentiments most keenly, i, 6.4 (1-46).

Lover's beauty in virtues transformed to intellectual, i. 3.2 (20-271).

Lover's beauty transformed into artistic and spiritual virtues, i. 3.2 (20-271).

Loves contrary to nature are passions of strayed souls, iii. 5.7 (50-1135).

Loves implanted by nature are all good, iii. 5.7 (50-1136).

Loves in the evil charged down by false opinions, iii. 5.7 (50-1136).

Lower form of being possessed by evil, i. 8.3 (51-1145).

Lower forms of contemplation, iii. 8.1 (30-531).

Lower natures, good is for them, not for itself, vi. 7.4 (38-706).

Lower things follow higher, i. 8.1 (51-1142).

Lowest degree of being is evil, hence necessary, i. 8.7 (51-1146).

Lyceum, vi. 1.14, 30 (42-862, 888).

Lynceus, whose keen eyes pierce all, symbol of intelligible world, v. 8.4 (31-558).

Lyre, badly tuned, cannot produce harmony, vi. 3.13 (44-961); ii. 3.13 (52-1180). Lyre played by musician, like affections of the soul, iii. 6.4 (26-358).

Lyre, simile of striking single cord, vi, 5.10 (23-326).

Made himself, divinity has, does not cause priority, vi. 8.20 (39-808).

Magic, based on sympathy, iv. 9.3 (8-142).

Magic enchantments described, iv. 9.3 (8-142).

Magic, escaped by honesty, iv. 4.44 (28-509).

Magic occurs by love, working as sympathy, iv. 4.40 (28-503).

Magic power over honesty, iv. 4.44 (28-509).

Magic power over man by its affections and weakness, iv. 4.44 (28-508).

Magnanimity interpreted as purifications, i. 6.6 (1-49).

Magnitude an aid to differences of color, ii. 8.1 (35-681).

Magnitude is an image formed by reflection of universal beings, iii. 6.17 (26-380).

Magnitude is only appearance, iii. 6.18 (26-381).

Magnitude of matter derived from seminal reasons, iii. 6.15 (26-377).

Magnitude, why could the soul have none, if it filled all space, vi. 4.1 (22-285).

Magnitudes and numbers are of different kind of quality, vi. 1.4 (42-843).

Man as soul subsisting in a special reason, vi. 7.5 (38-707).

Man in himself, vi. 7.4 (38-706).

Man is defined as reasonable soul, vi. 7.4 (38-706).

Man is perfected through his evils, ii. 3.18 (52-1187).

Man produces seminal reason, ii. 3.12 (52-1178).

Man, relation of, to the intelligible world, vi. 4.14 (22-308).

Man's triple nature is connection between sense and intelligible world, vi. 7.7 (38-711).

Management of body by reasoning, of world by intelligence, iv. 8.8 (6-132).

Manager, rewards and punishes, good and bad actors, iii. 2.17 (47-1071).

Managing part of soul, discredited, iv. 2.2 (21-280).

Manicheans, wine divided in jars theory of reflected, iv. 3.2, 20 (27-390).

Manifold contains unity of manner of existence, vi. 4.8 (22-296).

Manifold could not exist without something simple, v. 6.3 (24-336).

Manifold, how intelligence became, v. 3.11 (49-1108).

Manifold, how it arises from the one Intelligence, vi. 2.21 (43-926).

Manifold, if it passed into unity, would destroy universe, iii. 8.10 (30-547).

Manifold is unity of apperception, iv. 4.1 (28-442).

Manifold not explained by supreme unity, v. 9.14 (5-1116).

Manifold, nothing, could exist without something simple, v. 6.3 (12-336).

Manifold of intelligence produced by unity, iv. 4.1 (28-443).

Manifold unity, only for examination are its parts apart, vi. 2.3 (43-897).

Manifoldness, v. 3.16 (49-1118).

Manifoldness contained by universal essence, vi. 9.2 (9-149).

Manifoldness developed by soul, as by intelligence, iv. 3.6 (27-398).

Manifoldness must pre-exist, vi. 2.2 (43-894).

Manifoldness of any kind cannot exist within the first, v. 3.12 (49-1110).

Manifoldness of unity, vi. 5.6 (23-321).

Manifoldness produced by one because of categories, v. 3.15 (49-1116).

Manifoldness, why it proceeded from unity, v. 2.1 (11-193).

Manner of existence determines how unity is manifold, vi. 4.8 (22-296).

Many and one inseparably, is intelligence, iii. 8.8 (30-543).

Many and one, puzzle of decides genera of essence, vi. 2.4 (43-898).

Marriages, presided over by lower love, iii. 5.3 (50-1129).

Mars, relations to Saturn illogical, ii. 3.5 (52-1169).

Mass is source of ugliness, v. 8.2 (31-554).

Master, even beyond it, is the Supreme, vi. 8.12 (39-793).

Master of himself power is the Supreme, vi. 8.10 (39-790).

Masters of ourselves are even we, how much more Supreme, vi. 8.12 (39-793). Mastery of these corporeal dispositions is not easy, i. 8.8 (51-1154).

Material, gnostic distinction of men, ii. 9.18 (33-637).

Materialism, polemic against, iv. 7 (2-56).

Materialists cannot understand solid things near nonentity, iii. 6.6 (26-361).

Materialists support determination, iii. 1.2 (3-88).

Mathematical parts not applicable to soul. iv. 3.2 (27-389).

Matter acc. to Empedocles and Anaximander, ii. 4.7 (12-204).

Matter alone could not endow itself with life, iv. 7.3 (2-60).

Matter an empty mirror that reflects everything, iii. 6.7 (26-363).

Matter and form in all things, iv. 7.1 (2-56).

Matter and form intermediary between is sense object, iii. 6.17 (26-381).

Matter as deprivation still without qualities, i. 8.11 (51-1157).

Matter as mirror, not affected by the object reflected, iii. 6.7 (26-363).

Matter as mother, nurse, residence and other nature, iii. 6.19 (26-384).

Matter as residence of generation. iii. 6.13 (26-373).

Matter as substrate and residence of forms, ii. 4.1 (12-197).

Matter as the infinite in itself, ii. 4.15 (12-216).

Matter, born of world-soul, shapeless, begetting principle, iii. 4.1 (15-233).

Matter, both kinds, relation of, to essence, ii. 4.16 (12-219).

Matter cannot be affected, as cannot be destroyed, iii. 6.8 (26-365).

Matter cannot be credited with being, vi. 3.7 (44-944).

Matter cannot be the primary principle, vi. 1.26 (42-881).

Matter contained in the soul from her looking at darkness, i. 8.4 (51-1147).

Matter contemporarily with the informing principle, ii. 4.8 (12-206).

Matter, corporeal and incorporeal, ii. 4.1 (12-198).

Matter, cult of implies ignoring soul and intelligence, vi. 1.29 (42-887).

Matter derives its being from intelligibles, vi. 3.7 (44-944).

Matter, descent into, is fall of the soul, i. 8.14 (51-1161).

Matter, difference from form, due to that of intelligible sources, vi. 3.8 (44-946).

Matter existed from all eternity, iv. 8.6 (6-130).

Matter, first physical category of Plotinos, vi. 3.3 (44-937).

Matter, how to see the formless, a thing of itself, i. 8.9 (51-1156).

Matter (hypostatic), existence as undeniable as that of good, i. 8.15 (51-1162).

Matter, if primary, would be form of the universe, iii. 6.18 (26-382).

Matter, impassible, because of different senses of participation, iii. 6.9 (26-366).

Matter, incorporeal (Pyth. Plato, Arist.), ii. 4.1 (12-198).

Matter, incorruptible, exists only potentially, ii. 5.5 (25-348).

Matter, intelligible, ii. 4.3 (12-198); ii. 5.3 (25-345); iii. 5.7 (50-1134).

Matter, intelligible, entities to reach sense-matter, iii. 5.7 (50-1154).

Matter, intelligible, is not potential, ii. 5.3 (25-345).

Matter, intelligible, why it must be accepted, iii. 5.6, 7 (50-1133).

Matter is born shapeless, receives form while turning to, ii. 4.3 (12-198).

Matter is both without qualities and evil, i. 8.10 (51-1156).

Matter is bottom of everything, ii. 4.5 (12-201).

Matter is cause of evils, even if corporeal, i. 8.8 (51-1153).

Matter is disposition to become something else, ii. 4.13 (12-214).

Matter is improved by form, vi. 7.28 (38-745).

Matter is incorporeal, ii. 4.9 (12-206).

Matter is nonentity, i. 8.5 (51-1148).

Matter is non-essential otherness, ii. 4.16 (12-218).

Matter is not a body without quality, but with magnitude, vi. 1.26 (42-880).

Matter is not being and cannot be anything actual, ii. 5.4 (25-347).

Matter is not composite, but simple in one, ii. 4.8 (12-205).

Matter is not wickedness, but neutral evil, vi. 7.28 (38-746).

Matter is nothing actually, ii. 5.2 (25-343). Matter is physical category, vi. 3.3 (44-937).

Matter is real potentially, ii. 5.5 (25-348).

Matter is relative darkness, ii. 4.5 (12-201).

Matter is secondary evil, i. 8.4 (51-1155).

Matter is unchangeable because form is such, iii. 6.10 (26-368).

Matter left alone as basis after Stoic categories evaporate, vi. 1.29 (42-886).

Matter magnitude derived from seminal reason, iii. 6.15 (26-377).

Matter may exist yet be evil, i. 8.11 (51-1158).

Matter, modified, is Stoic God, vi. 12.7 (42-881).

Matter must be possible because its qualities change, iii. 6.8 (26-366).

Matter necessary to the world; hence good implies evil, i. 8.7 (51-1152).

Matter not in intelligible world, v. 8.4 (31-557).

Matter nothing real actually, ii. 5.4 (25-347).

Matter of demons is not corporeal, iii. 5.7 (50-1135).

Matter participates in existence, without participating it, iii. 6.14 (26-376)

Matter participates in the intelligible, by appearance, iii. 6.11 (26-369).

Matter, participation of, in ideas, vi. 5.8 (23-321)

Matter possesses no quality, ii. 4.8 (12-205); iv. 7.3 (2-59).

Matter qualified as seminal reasons, vi. 1.29

Matter rationalized is body, ii. 7.3 (37-696).

Matter received forms until hidden by them, v. 8.7 (31-562).

Matter, relation of, to reason, illustrates that of opinion to imagination, iii. 6.15 (26-377).

Matter, since cannot be destroyed, cannot be affected, iii. 6.8 (26-365).

Matter things mingled, contain no perfection, iii. 2.7 (47-1053).

Matter's generation, consequence of anterior principles, iv. 8.6 (6-130).

Matter's primitive impotence before generation, iv. 8.6 (6-130).

Mechanism of ecstasy, v. 8.11 (31-569).

Medicine, v. 9.11 (5-114).

Mediocre, evil men even, never abandoned by Providence, iii. 2.9 (47-1058).

Mediation of soul between indivisible and divisible essence, iv. 2 (21-276).

Mediation of world-souls, through it, benefits are granted to men, vi. 4.12, 30 (28-457, 486).

Medium cosmologically necessary, but affects sight only slightly, iv. 5.2 (29-517).

Medium needed in Platonism, Aristotelianism, Stoicism, iv. 5.2 (29-516).

Medium not needed in Atomism and Epicurianism, iv. 5.2 (29-516).

Medium of sight, Aristotle's unnecessary iv. 5.1 (29-515).

Medium, though possible, hinders organs of sight, iv. 5.1 (29-514).

Medium, untroubled, is the world-soul, iv. 8.7 (6-130).

Medium's absence would only destroy sympathy, iv. 5.3 (29-519).

Medium's affection does not interfere with vision, iv. 5.3 (29-520).

Memories not needed, unconscious prayer answered by Stars, iv. 4.42 (28-505).

Memories of the past do not increase happiness, i. 5.9 (36-689).

Memory, iv. (27-428).

Memory and reasoning, not implied by world-soul's wisdom, iv. 4.12 (28-457).

Memory and reasoning suspended by omniscient intuition, iv. 4.12 (28-457).

Memory and sensation iv. 6 (41-829).

Memory and sensation, Stoic doctrines of, hang together, iv. 6.1 (41-829).

Memory acts through the sympathy of the soul's highest self, iv. 6.3 (41-832).

Memory, actualization of the soul, iv. 3.25 (27-429).

Memory belongs to divine soul, and to that derived from world-soul, iv. 3.27 (27-433).

Memory belongs to imagination, iv. 3.29 (27-433).

Memory belongs to the soul alone, iv. 3.26 (27-432).

Memory, both kinds, implies both kinds of imagination, iv. 3.31 (27-438). Memory definition depends on whether it is animal or human, iv. 3.25 (27-429).

Memory does not belong to appetite, iv. 3.28 (27-434).

Memory does not belong to the power of perception, iv. 3.29 (27-435).

Memory does not belongs to the stars, iv. 4.30 (28-441).

Memory impossible to world-souls to whom there is no time but a single day, iv. 4.7 (28-450).

Memory inapplicable to any but time limited beings, iv. 3.25 (27-428).

Memory is not identical with feeling or reasoning, iv. 3.29 (27-436).

Memory limited to souls that change their condition, iv. 4.6 (28-448).

Memory may be reduced to sensation, iv. 3.28 (27-434).

Memory needs training and education, iv. 6.3 (41-835).

Memory, none in stars, because uniformly blissful, iv. 4.8 (28-452).

Memory not an image but a reawakening of a faculty, iv. 6.3 (41-833).

Memory not as high as unreflective identification, iv. 4.4 (28-445).

Memory not, but an affection, is kept by appetite, iv. 3.28 (27-434).

Memory not compulsory, iv. 4.8 (28-451).

Memory not exercised by world-souls and stars' souls, iv. 4.6 (28-449).

Memory not intelligible because of simultaneity, iv. 4.1 (28-441).

Memory of soul in intelligible world, iv. 4.1 (28-441).

Memory peculiar to soul and body, iv. 3.2 (27-430).

Memory, possession of, not caused by incarnation of soul, iv. 3.26 (27-431).

Memory problems depend on definition, iv. 3.25 (27-429).

Memory, timeless, constitutes self-consciousness, iv. 3.25 (27-429).

Memory when beyond, helped by training here below, iv. 4.5 (28-447).

Memory would be hindered if soul's impressions were corporeal, iv. 7.6 (2-66).

Men are kings, v. 3.4 (49-1094).

Men both, we are not always as we should be, vi. 4.14 (22-308).

Men escape chance by interior isolation, vi. 8.15 (39-800).

Men non-virtuous, do good when not hindered by passions, iii. 1.10 (3-98).

Men of three kinds, sensual, moral and spiritual, v. 9.1 (5-102).

Men seek action when too weak for contemplation, iii. 8.4 (30-536).

Men sense and intelligible, difference between, vi. 7.4 (38-705).

Men, three in each of us, vi. 7.6 (38-708).

Men, three in us, fate of them is, brutalization or divinization, vi. 7.6 (38-709).

Men, three kinds of, v. 9.1 (5-102).

Mercury, Jupiter and Venus, also considered astrologically, ii. 3.5 (52-1169).

Metal is to statue as body to soul, iv. 7.8 (2-76).

Messengers of divinities are souls incarnated, iv. 3.12, 13 (27-409); iv. 8.5 (6-127).

Metaphorical is all language about the Supreme, vi. 8.13 (39-795).

Method of creation, ii. 3.17 (52-1186).

Method of ecstasy is to close eyes of body, i. 6.8 (1-52).

Methods of dialectic differ with individuals, i. 3.1 (20-269).

Methods of participation in good, i. 7.1 (54-1208).

Metis or prudence (myth of), iii. 5.5 (50-1130).

Microcosm, iv. 3.10 (27-406).

Migrating of soul psychologically explained, vi. 4.16 (22-310).

Minerva, vi. 5.7 (23-321).

Minos, vi. 9.7 (9-162).

Miracle, matter participates in existence, while not participating in it, iii. 6.14 (26-376).

Mire, unruly, soul falls into, when plunging down, i. 8.13 (51-1160).

Mirror, iv. 3.30 (27-437); iv. 5.7 (29-528).

Mirror empty, reflects everything like matter, iii. 6.7 (26-363).

Mirror, simile of, i. 4.10 (46-1034).

Misfortune and punishment, significance of, iv. 3.16 (27-414).

Misfortune, experience of, does not give senses to man, vi. 7.1 (38-697).

Misfortune foreseen by God, not cause of human senses, vi. 7.1 (38-697). Misfortune none too great to be conquered by virtues, i. 4.8 (46-1031).

Misfortune to the good only apparent, iii. 2.6 (47-1051).

Mithra, simile of, used, iii. 2.14 (47-1064).

Mixture, consequences of soul and body, i. 1.4 (53-1195).

Mixture, elements are not, but arise from a common system, ii. 1.7 (40-824).

Mixture explained by evaporation (Stoic), ii. 7.2 (37-694).

Mixture limited to energies of the existent, iv. 7.2, 8 (2-58, 68).

Mixture of intelligence and necessity, i. 8.7 (51-1152).

Mixture of soul and body impossible, i. 1.4 (53-1194).

Mixture of soul divisible, ii. 3.9 (52-1176).

Mixture of unequal qualities, ii. 7.1 (37-693).

Mixture that occupies more space than elements, ii. 7.1 (37-693).

Mixture, theory of, of Alexander of Aphrodisia, ii. 7.1 (37-691); iv. 7.2 (2-58).

Mixture to the point of total penetration, ii. 7 (37-691).

Modality, should not occupy even third rank of existence, vi. 1.30 (42-887).

Model, v. 8.8 (31-564).

Model for producing principle, is form, v. 8.7 (31-561).

Model, image bound to it by radiation, vi. 4.10 (22-300).

Model, interior, cause of appreciation of interior beauties, i. 6.4 (1-45).

Model of reason, is the universal soul, iv. 3.11 (27-407).

Model of the old earth, gnostic, ii. 9.5 (33-607).

Model of the universe is intelligible world, vi. 7.12 (38-720).

Model, previous, object's existence implies, vi. 6.10 (34-658).

Model, superior, method of producing assimilation, i. 2.7 (19-267, 268).

Modesty is part of goodness, ii. 9.9. (33-616).

Modification derived from foreign sources, i. 1.9 (53-1202).

Modified matter, is Stoic God, vi. 1.27 (42-881).

Molecules could not possess life and intelligence, iv. 7.2 (2-57).

Monism of the Stoics breaks down just like dualism, v. 1.27 (42-883).

Moon, limit of world-sphere, ii. 1.5 (40-820).

Moon, sun and light universe like, v. 6.4 (24-337).

Moral beauties, more delightful than sense-beauties, i. 6.4 (1-45).

Moral men, v. 9.1 (5-102).

Moral men become superficial, v. 9.1 (2-102).

Moralization, iv. 4.17 (28-464).

Moralization decides government of soul, iv. 4.17 (28-464).

Mortal, either whole or part of us, iv. 7.1 (2-56).

Mother, nurse, residence and other nature is matter, iii. 6.18 (26-384).

Motion, how imparted to lower existences, ii. 2.2 (14-231).

Motion is below the One, iii. 9.7 (13-225).

Motion of fire, is straight, ii. 2.1 (14-228).

Motion of soul is circular, ii. 2.1 (14-229).

Motion, single, effected by body, and different ones by soul, iv. 7.4 (2-62).

Motion spontaneous, of universal soul, immortalizes heaven, ii. 1.4 (40-818).

Motions, conflicting, due to presence of bodies, ii. 2.2 (14-231).

Motions, different, caused by soul, iv. 7.5 (2-62).

Motive, essential to determination, iii. 1.1 (3-87).

Motives of creation ii. 9.4 (33-605).

Movement, v. 1.4 (10-180).

Movement and rest, destruction also inapplicable, ii. 9.1 (33-600).

Movement and stability exist because thought by intelligence, vi. 2.8 (43-904).

Movement another kind of stability, vi. 2.7 (43-903).

Movement cannot be reduced to any higher genus, vi. 3.21 (44-971).

Movement, circular of the soul, iv. 4.16 (28-462).

Movement divided in natural, artificial and voluntary, vi. 3.26 (44-980).

Movement does not beget time, but indicates it, iii. 7.11 (45-1009).

Movement for sense objects, vi. 3.23 (44-976).

Movement, how can it be in time if changes are out of time, vi. 1.16 (42-864). Movement is a form of power, vi. 3.22 (44-973).

Movement is active for, and is the cause of other forms, vi. 3.22 (44-974).

Movement, is change anterior to it? vi. 3.21 (44-972).

Movement measured by space because of its indetermination, iii. 7.11 (45-1011).

Movement measures time, and is measured by it, iii. 7.12 (45-1011).

Movement of combination, vi. 3.25 (44-978).

Movement of displacement is single, vi. 3.24 (44-927).

Movement, of its image time, is eternity, iii. 7, int. (45-985).

Movement of the heavens, ii. 2 (14-227).

Movement of the soul is attributed to the primary movement, iii. 7.12 (45-985).

Movement, persistent, and its interval, are not time, but are within it, iii. 7.7 (45-999).

Movement, three kinds, ii. 2.1 (14-227).

Movement, under it, action and suffering may be subsumed, vi. 1.17 (42-866).

Movement, why it is a category, vi. 3.20 (44-971).

Multiple unity, iv. 9.1 (8-139).

Multiple unity, radiation of, v. 3.15 (49-1115).

Multiplicity could not be contained in the first, vi. 7.17 (38-729).

Multiplicity demands organization in system, vi. 7.10 (38-716).

Multiplicity of intelligences implies their natural differences, vi. 7.17 (38-730).

Multitude, how it precedes from the One, v. 9.14 (5-116); vi. 7 (38-697).

Multitude is distance from an unity, and is an evil, vi. 6.1 (34-643).

Multitude of ideas of the good, vi. 7 (38-697).

Muses, v. 8.10 (31-569); iii. 7.10 (45-1005).

Music makes the musician, v. 8.1 (31-552).

Musician educated by recognizing truths he already possesses, i. 3.1 (20-270).

Musician, how he rises to intelligible world, i. 3.1 (20-270).

Musician led up by beauty, i. 3.1 (20-270).

Mutilation of Saturn typifies splitting of unity, v. 8.13 (31-573).

Mysteries, v. 3.17 (49-1120).

Mysteries, ancient, their spiritual truth, vi. 9.11 (9-169).

Mysteries purify and lead to nakedness in sanctuary, i. 6.6 (1-50).

Mystery of derivation of Second from First, v. 1.6 (10-181).

Mystery rites explain secrecy of ecstasy, vi. 9.11 (9-169).

Mystery teachings of hell, i. 6.6 (1-49).

Myths explained by body's approach to the soul, iii. 5.10 (50-1138).

Myths, object of, is to analyze and distinguish, iii. 5.10 (50-1139).

Myths of ithyphallic Hermes, iii. 6.19 (26-385).

Myths of Need and Abundance, iii. 6.14 (26-375).

Myths, see Abundance, Need of, iii. 6.14 (26-375).

Nakedness follows purification in mysteries, i. 6.6 (1-50).

Names of Supreme approximations, v. 5.6 (32-584).

Narcissus, i. 6.8 (1-52); v. 8.2 (31-554).

Narcissus followed vain shapes, i. 6.8 (1-52).

Natural characteristics, derived from categories in intelligible, v. 9.10 (5-113).

Natural law, by it all prayers are answered, even of evil, iv. 4.42 (28-505).

Natural movements, vi. 3.26 (44-980).

Nature and elements, there is continuity between, iv. 4.14 (28-459).

Nature, and origin of evils, i. 8 (51-1142).

Nature as weaker contemplation, iii. 8.4 (30-535).

Nature betrayed, but not affected by stars, iii. 1.6 (3-95).

Nature, capable of perfection as much as we, ii. 9.5 (33-607).

Nature, cause coincides with it in intelligible, vi. 7.19 (38-735).

Nature contemplation in unity, iii. 8 (30-542).

Nature, contrary to loves, are passions of strayed souls, iii. 5.7 (50-1135).

Nature dominates in plants, but not in man, iii. 4.1 (15-233).

Nature first actualization of universal soul, v. 2.1 (11-194). Nature is immovable as a fall, but not as compound of matter and form, iii. 8.2 (30-533).

Nature is ultimate cause, iii. 1.1 (3-87).

Nature law directs soul, ii. 3.8 (52-1173).

Nature, lowest in the world-soul's wisdom, iv. 4.13 (28-458).

Nature of divine intelligence, i. 8.2 (51-1143).

Nature of evil, i. 8.3 (51-1144).

Nature of intelligence proved, v. 9.3 (5-104).

Nature of soul is intermediate, iv. 8.7 (6-130).

Nature of Supreme, i. 8.2 (51-1144).

Nature of universal soul, i. 8.2 (51-1144).

Nature posterior to intelligence, iv. 7.8 (2-78).

Nature reason is result of immovable contemplation, iii. 8.2 (30-533).

Nature, relation of animal to human, i. 1.7 (53-1199).

Nature sterility indicated by castration, iii. 6.19 (26-384).

Nature, Stoic name for generative power in seeds, v. 9.6 (5-110).

Nature, to what part belongs emotions? i. 1.1 (53-1191).

Nature's mother is universal reason and father the formal reasons, iii. 8.4 (30-535).

Nature's progress aided by auxiliary arts, v. 9.11 (5-114).

Necessary, begetting of Second by First, v. 4.1 (7-135).

Necessary things are those whose possession is unconscious, i. 4.6 (46-1027).

Necessity, characteristic of intelligence, v. 3.6 (49-1100).

Necessity does not include voluntariness, iv. 8.5 (6-127).

Necessity, Heraclitian, iii. 1.4 (3-91).

Necessity mingled with reason, iii. 3.6 (48-1080).

Necessity of continuous procession to Supreme, iv. 8.5 (6-129).

Necessity of existence of the First, v. 4.1 (7-134).

Necessity of illumination of darkness must have been eternal, ii. 9.12 (33-623).

Necessity, spindle of, Platonic, iii. 4.6 (15-242); ii. 3.9 (52-1171).

Nectar, iii. 5.7 (50-1133).

Nectar is memory of vision of intelligible wisdom, v. 8.10 (31-569).

Need and Abundance, myth of, iii. 6.14 (26-375).

Need, or Poros, iii. 5.2, 5, 6, 7, 10 (50-1125 to 1135).

Negative necessary to a definition, v. 5.6 (32-584).

Neutral evil is matter, vi. 7.28 (38-746).

New things, unnoticed, their perception not forced, iv. 4.8 (28-450).

New world arises out of Jupiter begotten by result of ecstasy, v. 8.12 (31-572).

Night objects prove uselessness of sight medium, iv. 5.3 (29-519).

Non-being is matter, cannot be anything actual, ii. 5.4 (25-347).

Nonentity has intelligent life beneath being, iii. 6.6 (26-360).

Nonentity is matter, i. 8.5 (51-1150).

Normative element of life, is Providence, iii. 3.5 (48-1084).

Noses, pug, and Roman, due to matter, v. 9.12 (5-115).

Nothing is contained in One; reason why everything can issue from it, v. 2.1 (11-193).

Notions, scientific, are both prior and posterior, v. 9.7 (5-110).

Nowhere and everywhere is Supreme, inclination and imminence, vi. 8.16 (39-801).

Number and unity proceed from the One and many beings, vi. 6.10 (34-659).

Number as universal bond of universe, vi. 6.15 (34-670).

Number can be said to be infinite, vi. 6.19 (34-674).

Number, category, v. 1.4 (10-180).

Number exists for every animal and the universal animal, vi. 6.15 (34-668).

Number follows and proceeds from essence, vi. 6.9 (34-655).

Number is not in quantity, vi. 1.4 (42-842).

Number, posterior to, is intelligible line, vi. 6.17 (34-674).

Number, what is it to infinite? vi. 6.2 (34-644).

Number within is the number, constituted with our being, vi. 6.16 (34-673).

Numbers, vi. 6 (34-651).

Numbers and dimensions are so different as to demand different classification, vi. 2.13 (43-916).

Numbers and ideas, identification of, vi. 6.9 (34-656). Numbers and magnitudes, are of different kinds of quantity, vi. 1.4 (42-843).

Numbers are not quantity in themselves, vi. 1.4 (42-842).

Numbers form part of the intelligible world, vi. 6.4 (34-647).

Numbers, intelligible, are identical with thought, v. 5.4 (32-582).

Numbers intelligible, difficulties connected with, vi. 6.16 (34-671).

Numbers must exist in the primary essence, vi. 6.8 (34-654).

Numbers participated in by objects, vi. 6.14 (34-667).

Numbers, principle is unity's form, v. 5.5 (32-583).

Numbers, Pythagorean, intelligible discussed, vi. 6.5 (34-649).

Numbers, quantitative, v. 5.4 (32-583).

Numbers, regulated generation of everything, vi. 6.15 (34-670).

Numbers, soul as v. 1.5 (10-187); vi. 5.9 (23-324).

Numbers split the unity into plurality, vi. 6.9 (34-656).

Numbers, two kinds, essential and unitary, vi. 6.9 (34-657).

Numbers, veritable, are intelligible entities, vi. 6.14 (34-668).

Numenian name of Divinity, Essence and Being, v. 9.3 (5-104); v. 8.5 (31-560); vi. 6.9 (34-656).

Numerals, veritable, of the man in himself, are essential, vi. 6.16 (34-672).

Nurse, mother, residence and other nature is matter, iii. 6.19 (26-384).

Object itself did not grasp intellect, i. 1.9 (53-1201).

Objective justice and beauty to which we are united, v. 1.11 (10-190).

Objective world subsists even when we are distracted, v. 1.12 (10-191).

Objects existence implies a previous model, vi. 6.10 (34-658).

Objects outside have unitary existence, vi. 6.12 (34-662).

Objects participate in numbers, vi. 6.14 (34-667).

Obstacle to divinity is failure to abstract from Him, vi. 8.21 (39-811).

Obstacle to the soul is evil, i. 8.12 (51-1159).

Obstacles lacking to creator, because of his universality, v. 8.7 (31-562).

Omnipresence explained by possession of all things, without being possessed by them, v. 5.9 (32-589).

One, v. 4; v. 4.2 (7-134, 136).

One and Good, vi. 9 (1-47).

One and many, like circle, is intelligence, iii. 8.8 (30-543).

One and many, puzzle of, decides genera of essence, vi. 2.4 (43-898).

One for Supreme, is mere negation of manifold, v. 5.6 (32-585).

One, independent of the one outside, vi. 6.12 (34-661).

One is all things, but none of them, v. 2.1 (11-193).

One is everywhere by its power, iii. 9.4 (13-224).

One is formless, v. 5.6 (32-585).

One is nowhere, iii. 9.4 (13-224).

One is super-rest and super-motion, iii. 9.7 (13-225).

One not absolute, but essentially related to one examined, vi. 2.3 (43-896).

One not thinker, but thought, itself, vi. 9.6 (9-160).

One present without approach, everywhere though nowhere, v. 5.8 (32-587).

One related in some genera, but not in others, vi. 2.3 (43-896).

One so far above genera is not to be counted, vi. 2.3 (43-895).

One, the soul, like divinity, always is, iv. 3.8 (27-402).

One within us, independent of the one outside, vi, 6.12 (34-661).

Opinion as sensation, v. 5.1 (32-576).

Opinion, in relation to imagination, illustrates that of matter to reason, iii. 6.15 (26-377).

Opinions, false, are daughters of involuntary passions, i. 8.4 (51-1147).

Opportunity and suitability, cause of, put them beyond change, vi. 8.18 (39-806).

Opposition, ii. 3.4 (52-1168).

Opposition among inanimate beings (animals and matter), iii. 2.4 (47-1048),

Optimism right, v. 5.2 (32-579).

Order, cosmic, is natural, iv. 3.9 (27-404).

Order exists only in begotten, not in seminal reason, iv. 4.16 (28-461).

Order in the hierarchy of nature, ours cannot be questioned, iii. 3.3 (48-1079).

Order is anteriority in the intelligible, iv. 4.1 (28-443). Order, priority of, implies conception of time, iv. 4.16 (28-461).

Organ, the universe, every being is, iv. 4.45 (28-510).

Organs alone, could be affected, iii. 6.2 (26-354).

Origin and nature of evils, i. 8 (51-1142).

Origin, causeless, really is determinism, iii. 1.1 (3-86).

Origin of God, puzzling, by our starting from chaos, vi. 8.11 (39-792).

Origins of evil, sins and errors, i. 1.9 (53-1201).

Otherness is characteristic of matter, ii. 4.13 (12-214).

Ours is not intelligence, but we, i. 1.13 (53-1206).

Ours, why discursive reason is, v. 3.3 (49-1093).

Outer man, only, affected by changes of fortune, iii 2.15 (47-1067).

Pair, vi. 7.8; vi. 2.11; v. 1.5; vi. 7.39.

Pair or dyad, v. 5.4 (32-582).

Pandora, iii. 6.14 (26-375); iv. 3.14 (27-412).

Panegyrists, who degrade what they wrongly praise, v. 5.13 (32-596).

Pangs of childbirth, v. 5.6 (32-585).

Paris, iii. 3.5 (48-1085).

Part in scheme, soul must fit itself to, iii, 2.17 (47-1071).

Partake of the one according to their capacities, vi. 4.11 (22-302).

Partial only should be the influence of universe, iv. 4.34 (28-494).

Participation by matter in the intelligible, only by appearance, iii. 6.11 (26-369).

Participation can be only in the intelligible, vi. 4.13 (22-306).

Participation in good, two methods of, i. 7.1 (54-1208).

Participation in sense-objects by unity is intelligible, vi. 6.13 (34-664).

Participation in the world of life is merely a sign of extension, vi. 4.13 (22-306).

Participation, method of, inferior in intelligible, vi. 5.12 (23-329).

Participation of matter in existence and opposite, iii. 6.4 (26-357).

Participation of matter in ideas, proves simile of head with faces, vi. 5.8 (23-321).

Participations, difference of senses of, allows matter to remain impassible, iii. 6.9 (26-366).

Partition of fund of memory between the two souls, iv. 3.31 (27-439).

Parts, actual division in, would be denial of the whole, iv. 3.12 (27-390).

Parts can be lost by body, not by soul, iv. 7.5 (2-63).

Parts divisible and indivisible, in the whole of a soul, iv. 3.19 (27-419).

Parts, in incorporeal things, have several senses, iv. 3.2 (27-390).

Parts, as wine in jars, Manichean theory, rejected, iv. 3.20 (27-421).

Parts, mathematical, not applicable as a soul, iv. 3.2 (27-390).

Parts of a manifold unity are a part only, for examination, vi. 2.3 (43-897).

Parts of Supreme, mere, subordinate divinities, denied, v. 8.9 (31-566).

Parts, physical, term limited, iv. 3.2 (27-389).

Passage into world of life is body's relation to the soul, vi. 4.12 (22-304).

Passibility of judgment and of soul, iii. 6.1 (26-350).

Passing of intelligence from unity to duality, by thinking, v. 6.1 (24-333).

Passion as category (see action), vi. 1.17 (42-866).

Passional changes in body, not in passional part of soul, iii. 6.3 (26-356).

Passional love elevating, though open to misleading temptations, iii. 5.1 (50-1124).

Passionate love twofold, sensual and beautiful, iii. 5.1 (50-1122).

Passions affect soul differently from virtue and vice, iii. 6.3 (26-356).

Passions arise from seminal reasons, ii. 3.16 (52-1184).

Passions felt by soul, without experiencing them, iv. 4.19 (28-466).

Passions, how they penetrate from the body into the soul, i. 1.3 (53-1194).

Passions involuntary are mothers of false opinions, i. 8.4 (51-1147).

Passions, modes of feeling, i. 1.1 (53-1191).

Passions not caused by soul, ii. 3.16 (52-1184).

Passions of strayed souls are loves contrary to nature, iii. 5.7 (50-1135).

Passions of universe produced by body of stars, ii. 3.10 (52-1177). Passions reduced external images, iii. 6.5 (26-358).

Passions, Stoic theory of, opposed, iii. 6.3 (26-355)

Passions, their avoidance, task of philosophy, iii. 6.5 (26-358).

Passions, what suitable to earth, iv. 4.22 (28-471).

Passive, really, is soul, when swayed by appetites, iii. 1.9 (3-98).

Path of simplification to unity, vi. 9.3 (9-152).

Path to ecstasy, land marks, i. 6.9 (1-54)

Penetration into inner sanctuary, yields possession of all things, v. 8.11 (31-570).

Penetration of body by soul, but not by another body, iv. 7.8 (2-72).

Penetration of body by soul proves the latter's incorporeality, iv. 7.8 (2-72).

Penetration, total, impossible in mixture of bodies, iv. 7.8 (2-72).

Penetration, total, mixture, to the point of, ii. 7 (37-691).

Penia, or need, myth of, iii. 5.25 (50-1130)

Perception of new things, not forced, iv. 4.8 (28-450).

Perception of the Supreme, its manner, v. 5.10 (32-591).

Perfect happiness attained when nothing more is desired, i. 4.4 (46-1026).

Perfect is primary nature (Plotinic); not goal of evolution (Stoic), iv. 7.8 (2-73).

Perfect life consists in intelligence, i. 4.3 (46-1024).

Perfect life, its possession, i. 4.6 (46-1027).

Perfection not to be sought in, material things, iii. 2.7 (47-1053).

Perfection of a picture make shadows necessary, iii. 2.11 (47-1060).

Perfection of the universe, evils are necessary, ii. 3.18 (52-1187).

Perfection of universe, object of incarnation, iv. 8.5 (6-128).

Perfection's author must be above it, vi. 7.32 (38-752).

Perishable is body, because composite, iv. 7.1 (2-56).

Permanence, the characteristic of absolute good, i. 7.1 (54-1209).

Perpetuates itself by form, does heaven, through influx, ii. 1.1 (40-813).

Perpetuity and eternity, difference between, iii. 7.4 (45-991).

Persistence of changeable, iv. 7.9 (2-78).

Perspective, ii. 8 (35-680).

Perspective, various theories of, ii. 8.1 (35-680).

Persuasion, characteristic of soul, v. 3.6 (49-1099).

Perversity of soul induces judgment and punishment, iv. 8.5 (6-128)

Pessimism wrong, v. 5.2 (32-579).

Phidias sculpts Jupiter not from sense imitation, v. 8.1 (31-552).

Philonic distinction between God, and the God, vi. 7.1 (38-697).

Philosopher, being already virtuous, needs only promotion, i. 3.3 (20-272).

Philosopher, how he rises to intelligible world, i. 3.3 (20-271).

Philosopher is already disengaged and needs only a guide, i. 3.3 (20-271).

Philosophers born, alone reach the higher region, v. 9.2 (5-103).

Philosophers, how they develop, v. 9.2 (5-103).

Philosophers justify justice of God, iv. 4.30 (28-486).

Philosopher's mathematics followed by pure dialectics as method of progress, i. 3.3 (20-272).

Philosopher's method of disengagement is mathematics as incorporeal science, i. 3.3 (20-271).

Philosopher's opinions about time to be studied, iii. 7.6 (45-995).

Philosophy contains physics, ethics, i. 3.5 (20-273).

Philosophy exact root of psychology, ii. 3.16 (52-1183).

Philosophy lower part of dialectic, i. 3.5 (20-273).

Philosophy separates soul from her image, vi. 4.16 (22-310).

Philosophy's task is avoidance of passions, iii. 6.5 (26-358).

Phoebus inspires men to interior vision, v. 8.10 (31-569).

Physical categories are matter, form, combination, attributes and accidents, vi. 3.3 (44-938).

Physical categories of Plotinos, vi. 3 (44-933).

Physical genera of, are different from those of the intelligible, iv. 3.1 (27-387).

Physical life, can it exist without the soul? iv. 4.29 (28-485). Physical, not mental being, affected by stars, iii. 1.6 (3-95).

Physical powers do not form a secondary quality, vi. 1.11 (42-856).

Physical qualities applied to Supreme only by analogy, vi. 8.8 (39-785).

Physical soul, production due to, not astrological power, iv. 4.38 (28-501).

Physical souls, various, how they affect production, iv. 4.37 (28-500).

Physical terms, only verbal similarity to intelligible, vi. 3.5 (44-941).

Physical theories, absurd, iii. 1.3 (3-89).

Physically begun, spiritual becomes love, vi. 7.33 (38-755).

Physician's fore-knowledge, simile of Providence, iii. 3.5 (48-1085).

Picture of the structure of the universe, ii. 3.18 (52-1187).

Picture, perfection of, demands shadow, iii. 2.11 (47-1060).

Picture that pictures itself is universe, ii. 3.18 (52-1188).

Pilgrim soul is in the world, ii. 9.18 (33-635).

Pilot governs the ship, relation of soul to body, i. 1.3 (53-1194); iv. 3.21 (27-422).

Place has no contrary, vi. 3.12 (44-954).

Place or time do not figure among true categories, vi. 2.16 (43-919).

Place or where is Aristotelian category, vi. 1.14 (42-862).

Planet calculations, ii. 3.6 (52-1171).

Plant positions producing adulteries, absurd, ii. 3.6 (52-1171).

Planning of the world by God, refuted, v. 8.7 (31-561, 563).

Plants, do they admit of happiness, i. 4.1, 2 (46-1019 to 1021).

Plants even aspire to contemplation, iii. 8.1 (30-531).

Plato departed from, in categories, vi. 2.1 (43-891).

Plato not only hates body, but admires world, ii. 9.17 (33-633).

Plato uncertain about time, iii. 7.12 (45-1012).

Platonic basis of anti-gnostic controversy, v. 8.7 (31-561).

Plato's authority, restored, v. 1.8 (10-186).

Plato's language doubtful, iii. 6.12 (26-372); vi. 7.30 (38-749).

Pleasure an accessory to all goods of the soul, vi. 7.30 (38-749).

Pleasure, because changeable and restless, cannot be the good, vi. 7.27 (38-745)

Pleasure, good's independence from, is temperate man, vi. 7.29 (38-747).

Pleasure may accompany the good, but is independent thereof, vi. 7.27 (38-745).

Pleasure strictly, has nothing to do with happiness, i. 5.4 (36-685).

Pleasures of virtuous men are of higher kinds, i. 4.12 (46-1036).

Plotinos forced to demonstration of categories by divergence from Plato, vi. 2.1 (43-891).

Plotinos's genera of sensual existence, iv. 3 (27-387).

Poros or Abundance, myth of, iii. 5.2, 5 (50-1125 to 1131).

Possession by divinity is last stage of ecstasy, v. 8.10 (31-569).

Possession of perfect life, i. 4.4 (46-1026).

Possession of things causes intelligence to think them, vi. 6.7 (34-653).

Potential, intelligible matter is not, ii. 5.3 (25-345).

Potentialities are inseparable from their beings, vi. 4.9 (22-298).

Potentiality and actuality not applicable to divinity, ii. 9.1 (33-599).

Potentiality, definition of, ii. 5.1 (25-341).

Potentiality exists only in corruptable matter, ii. 5.5 (25-348).

Potentiality explains miracle of seeds containing manifolds, iv. 9.5 (8-146).

Potentiality producing, not becoming, is the soul, ii. 5.3 (25-345).

Poverty caused by external circumstances, ii. 3.8 (52-1174).

Power and beauty of essence attracts all things, vi. 6.18 (34-678).

Power, lack of, cannot fall under same categories as power, vi. 1.10 (42-852).

Power, master of himself, really is the Supreme, vi. 8.10 (39-788).

Power of divinities lies in their inhering in the Supreme, v. 8.9 (31-565).

Powers though secret, in everything, iv. 4.37 (28-500).

Practice is only a preparation for contemplation, iii. 8.6 (30-538).

Prayed to, sun as well as stars may be, iv. 4.30 (28-486). Prayers, all made in accordance with natural law, answered, iv. 4.42 (28-506).

Prayers answered by stars unconsciously, iv. 4.42 (28-505).

Prayers, how they are answered, iv. 4.41 (28-505).

Prayers of even the evil are answered, iv. 4.42 (28-506).

Predict, stars do, because of souls imperfection, ii. 3.10 (52-1177).

Prediction implies that future is determined, iii. 1.3 (3-90).

Prediction, not by works, but by analogy, iii. 3.6 (48-1080).

Prediction, with its responsiveness, do not fall under action and experience, vi. 1.22 (42-875).

Predisposition of active life subjection to enchantments, iv. 4.43 (28-508).

Predisposition to magic by affections and weaknesses, iv. 4.44 (28-508).

Predominant soul part active while others sleep and (see managing soul) appear exterior, iv. 2.2 (21-279); iii. 4.2 (15-234).

Predominating part, Stoic, iii. 3.2 (48-1078).

Predominating principle directs universe, ii. 3.8 (52-1173).

Preparation for contemplation is practice, iii. 8.6 (30-538).

Preponderance spiritual method of becoming wise, i. 4.14 (46-1037).

Presence of God, everywhere entire, explained as infinite, vi. 5.4 (23-318).

Presence of intelligible entities implied by knowledge of them, v. 5.1 (32-575).

Presence the one identical essence everywhere, entirely, vi. 4 (22-285).

Presences, different kinds of, vi. 4.11 (22-302).

Present, eternal, v. 1.4 (10-179).

Preservative not, is universal soul, but creative. ii. 3.16 (52-1183).

Preserver and creator is the good, vi. 7.23 (38-740).

Preserving, begotten Son, as result of ecstasy, v. 8.12 (31-571).

Priam, misfortunes of, i. 4.5 (46-1027).

Pride is folly, ii. 9.9 (33-618).

Primary essence, numbers must exist in it, vi. 6.8 (34-654).

Primary evil is evil in itself, i. 8.3 (51-1146).

Primary evil is lack of measure, i. 8.8 (51-1155).

Primary evil of soul, i. 8.5 (51-1148).

Primary existence will contain thought, existence and life, ii. 4.6 (12-203); v. 6.6 (24-339).

Primary movement said to underlie movement of soul, iii. 7.12 (45-1013).

Primitive one is a spherical figure and intelligible, vi. 6.17 (34-675).

Primitive relation between soul and body, i. 1.3 (53-1194).

Principle, a supra-thinking, necessary to the working of intelligence, v. 6.2 (24-334).

Principle and end simultaneous in Supreme, v. 8.7 (31-563).

Principle, independent, is human soul, iii. 1.8 (3-97).

Principle of all, though not limited thereby, is the one, v. 3.11 (49-1109).

Principle of beauty, what is it? i. 6.1 (1-40).

Principle one self-existent constituted by being an actualization, vi. 8.7 (39-784).

Principle, primary, matter cannot be, vi. 1.26 (42-879.)

Principle, simultaneous, above intelligence and existence, iii. 7.2 (45-989).

Principle, super-essential, does not think, v. 6.1 (24-333).

Principle, the first, must be one exclusively, which would make thought impossible, v. 6.1 (24-335).

Principle, the first, thinking, is the second principle, v. 6.1 (24-335).

Principle, the second, the first thinking principle, is, v. 6.1 (24-335).

Principles, divine, enumerated, vi. 7.25 (38-741).

Principles limited to three, ii. 9.2 (33-602).

Principles, lower, contain only anterior things, iv. 4.16 (28-461).

Principles, single, of universe, ii. 3.6 (52-1171).

Priority not applied in the divinity because he made himself, vi. 8.20 (39-808).

Prison of soul, is body, iv. 8.11 (6-120).

Priority of soul to body, iv. 7.2 (2-58).

Privation is nonentity, adds no conceit, ii. 4.14 (12-215).

Privation of form of matter, ii. 4.13 (12-213). Privation of qualities; not a quality, ii. 4.13 (12-213).

Privation relative is impossible, i. 8.12 (51-1158).

Process, vi. 3.1 (44-933); iv. 8.6 (6-129).

Process from unity to duality, v. 6.1 (24-338).

Process, natural, only affected by starvation, ii. 3.12 (52-1178).

Process of purification of soul and its separation from body, iii. 6.5 (26-359).

Process of soul elevation, v. 3.9 (49-1106).

Process of unification, v. 5.4 (32-581).

Process of vision and hearing, iv. 5 (29-514).

Process of wakening to reality, v. 5.11 (32-592).

Process, triune, also implies identity and difference, vi. 9.8 (43-905).

Processes of ecstasy by purification, i. 6.6, 8, 9 (1-49).

Procession by it, soul connects indivisible and divisible essence, iv. 2.1 (21-276).

Procession, continuous, necessary to the Supreme, iv. 8.6 (6-129).

Procession from one of what is after it, v. 4 (7-134).

Procession is effusion of super-abundance, v. 2.1 (11-194).

Procession is universal, from first to last, v. 2.2 (11-195).

Procession of intelligence is an excursion down and up, iv. 8.7 (6-131).

Procession of soul, iv. 8.5 (6-128).

Procession of the world-soul, iii. 8.5 (30-537).

Procession of world from unity, cause. v. 2.1 (11-193).

Procreation, he not desiring it, aspires to higher beauty, iii. 5.1 (50-1123).

Procreativeness inherent (see radiation, exuberant, super-abundant), v. 4.1 (7-135).

Prodigal, return, i. 6.8 (1-53).

Prodigal son, v. 1.1 (10-173).

Produced by stars, which is and what is not, ii. 3.13 (52-1178).

Producing potentiality, not becoming, is the soul, ii. 5.3 (25-346).

Production due to some physical soul not astrological power, iv. 4.38 (28-501).

Production of the things located is essence, vi. 6.10 (34-657).

Progress possible, argument against suicide, i. 9 (16-243).

Progressively higher stages of love, v. 9.2 (5-103).

Progressively, world-soul informs all things, iv. 3.10 (27-406).

Prometheus, iv. 3.14 (27-412).

Prometheus of flight leaves soul unharmed from incarnation, iv. 8.5 (6-128).

Proofs for existence and nature of intelligence, v. 9.3 (5-104).

Proportion, Stoic principle of beauty, not ultimate, but derivative, i. 6.1 (1-41).

Providence accused by slavery of good and victory of evil, iii. 2.6 (47-1052).

Providence, chief of all, iii. 3.2 (48-1079).

Providence consists of appointed times in life, should be observed, i. 9 (16-243).

Providence does not abandon even the mediocre, iii. 2.9 (47-1058).

Providence does not explain prediction but analogy, iii. 3.6 (48-1086).

Providence, double, particular and universal, iii. 3.4 (48-1081).

Providence embraces everything below, iii. 2.7 (47-1054).

Providence, fore knowledge of, like unto a physician, iii. 3.5 (48-1085).

Providence is normative element of life, iii. 3.5 (48-1084).

Providence is not particular, because world had no beginning, iii. 2.1 (47-1043).

Providence is prevision and reasoning, iii, 2.1 (47-1042).

Providence is unpredictable circumstance changing life, iii. 4.6 (15-242).

Providence may appear as chance, iii. 3.2 (48-1078).

Providence, objection to by internecine war, iii. 2.15 (47-1064).

Providence problems solved by derivation of reason from intelligence, iii. 2.16 (47-1068).

Providence should not overshadow initiative, iii. 2.9 (47-1057).

Providence, the plan of the universe is from eternity, vi. 8.17 (39-803).

Providence, twofold, exerted by twofold soul, iv. 8.2 (6-122).

Prudence interpreted as purification, i. 6.6 (1-49).

Prudence or Metis, myth of, iii. 5.5 (50-1130). Psychic, gnostic distinction of men, ii. 9.18 (33-635).

Psychologic elements, sensation, faculties of generation and increase, and creative power, i. 1.8 (53-1200).

Psychologic elements, soul gives life to, i. 1.8 (53-1200).

Psychological effect of vision of intelligible wisdom, v. 8.10 (31-568).

Psychological faculty, on which is the freedom of will based, vi. 8.2 (39-775).

Psychological questions, iv. 3 (27-387).

Psychological study of, outline, iv. 2.1 (21-276).

Psychological theory of quality, vi. 1.12 (42-858).

Psychology, common part, its function, i. 1.10 (53-1203).

Psychology, does ratiocination belong to same principles as passions, i. 1.1 (53-1191).

Psychology (every man double), composite animal, real man or reasonable soul, ii. 3.9 (52-1176).

Psychology, exact root of philosophy, ii. 3.16 (52-1183).

Psychology, explanation of anger parts, courage, iii. 6.2 (26-354).

Psychology, inquiring principle, i. 1.1 (53-1191).

Psychology obeys the precept "Know thyself," iv, 3.1 (27-387).

Psychology of demons, iv. 4.43 (28-507).

Psychology of earth, iv. 4.27 (28-479).

Psychology of sensation, iv. 3.26 (27-430).

Psychology of vegetative part of soul, iv. 4.28 (28-481).

Psychology thought, its nature and classification, i. 1.1 (53-1191).

Pun between science and knowledge, v. 8.4 (31-559).

Pun on aeon, as age or eternity, iii. 7.1 (45-986).

Pun on "agalmata," v. 8.5, 6 (31-560).

Pun on Aphrodite, as delicate, iii. 5.8 (50-1137).

Pun on being, intelligible, vi. 3.8 (44-947).

Pun on creation and adornment, ii. 4.4 (12-214); i. 8.7 (51-1152).

Pun on difference in others, ii. 4.13 (12-214).

Pun on "dii" and "diken," v. 8.4 (31-558).

Pun on "doxa," v. 5.1 (32-578).

Pun on Egyptian hieroglyphics and statues (see "agalmata").

Pun on "eidos" and "idea," v. 9.8 (5-111); vi 9.2 (9-149).

Pun on "einai" and "henos," v. 5.5 (32-584).

Pun on forms and statues, v. 8.5 (31-560).

Pun on heaven, world, universe, animal and all, ii. 1.1 (40-814).

Pun on Hestia, and standing, v. 5.5 (32-584).

Pun on Hesis, vi. 1.23 (42-877).

Pun on "idea" and "eidos," see "eidos."

Pun on inclination, ii. 9.4 (33-605).

Pun on "koros," iii. 8.11 (30-550); v. 8.13 (31-573); v. 9.8 (5-111); iv. 3.14 (27-412); i. 8.7 (51-1152).

Pun on love and vision, iii. 5.3 (50-1128).

Pun on "nous," "noesis," and "to noeton," v. 3.5 (49-1096 to 1099).

Pun on "paschein," experiencing, suffering, reacting, and passion, vi. 1.15 (42-864).

Pun on Poros, iii. 5.9, 10 (50-1140).

Pun on Prometheus and Providence, iv. 3.14 (27-412).

Pun on reason and characteristic, iii. 6.2 (17-248); iv. 7.4 (2-61).

Pun on "schesis" and "schema," iv. 4.29 (28-484).

Pun on "Soma" and "sozesthai," v. 9.5 (5-109).

Pun on suffering, iv. 9.3 (8-143).

Pun on thinking, thinkable and intellection, vi. 1.18 (42-868).

Pun on timely and sovereign, vi. 8.18 (39-806).

Pun on unadorned and created, see "koros," i. 8.7 (51-1152).

Pun on Vesta and Hestia, v. 5.5 (32-584).

Punishable and impassible, soul is both. i. 1.12 (53-1204).

Punishment follows perversity of soul, iv. 8.5 (6-128).

Punishments and misfortunes, significance of, iv. 3.15 (27-414).

Pure thoughts is that part of the soul which most resembles intelligence, v. 3.8 (49-1102).

Purification clears up mental knowledge, iv. 7.10 (2-80).

Purification, content of virtues, i. 6.6 (1-49).

Purification in mysteries, leads to nakedness, i. 6.6 (1-50).

Purification of soul like man washing off mud, i. 6.5 (1-48). Purification produces conversion, and is used by virtue, i. 2.4 (19-261).

Purification of soul process involved, iii. 6.5 (26-359).

Purification's goal is second divinity intelligence, i. 2.6 (19-264).

Purification limit is that of the soul self-control, i. 2.5 (19-263).

Purity, condition of remaining in unity with the divinity, v. 8.11 (31-570).

Purpose of life, supreme, vision of God, i. 6.7 (1-50).

Puzzle of one and many decides of the genera of essence, vi. 2.4 (43-898).

Puzzle of origin of God due to chaos being starting point, vi. 8.11 (39-792).

Puzzle of soul being one, yet in all, iv. 3.4 (27-394).

Quadrature, ii. 3.4 (52-1168).

Qualities, sqq. vi. 1.10 (42-852).

Qualities admit of degrees, vi. 3.20 (44-970).

Qualities are accidental shapes of being, ii. 6.3 (17-250).

Qualities are acts of being, ii. 6.2 (17-249).

Qualities are incorporeal, vi. 1.29 (42-885).

Qualities, because they change, matter must be passible, iii. 6.8 (26-366).

Qualities classified as body and of soul, vi. 3.17 (44-963).

Qualities, distinction between qualities and complements of being, ii. 6.1 (17-245).

Qualities, genuine, are not differential beings, vi. 1.10 (42-853).

Qualities, modal and essential, distinctions between, ii. 6.1 (17-246).

Qualities more essential than quantity, ii. 8.1 (35-680).

Qualities not all are reasons, vi. 1.10 (42-854).

Qualities not formed by union of four Plotinic categories, vi. 2.15 (43-918).

Qualities of sense, among them belong many other conceptions, vi. 3.16 (44-961).

Qualities, some are differences, vi. 3.18 (44-965).

Qualities, some differences are not, vi. 3.18 (44-966).

Qualities, their derivation from affection is of no importance, vi. 1.11 (42-857).

Qualities, ugly, are imperfect reasons, vi. 1.10 (42-855).

Quality, ii. 6 (17-245); iv. 7.5, 9, 10 (2-62 to 80).

Quality and matter form body, according to Stoics, iv. 7.3 (2-59).

Quality and thing qualified, relation between, vi. 1.12 (42-858).

Quality, by it all things depend on the good, i. 7.2 (54-1209).

Quality, by it, being differences are distinguished, vi. 3.17 (44-963).

Quality, category, various derivatives of, vi. 3.19 (44-967).

Quality consists of a non-essential character, vi. 1.10 (42-855).

Quality differences cannot be distinguished by sensation, vi. 3.17 (44-963).

Quality, intelligible and sense, difference between, ii. 6.3 (17-249).

Quality is good, a common label or common quality, vi. 7.18 (38-733).

Quality is not a power but disposition, form and character, vi. 1.10 (42-854).

Quality is only figurative name for complement of being, vi. 2.14 (43-918).

Quality none in matter, ii. 4.7 (12-204); iv. 7.3 (2-59).

Quality none in matter which is deprivation, i. 8.11 (51-1157).

Quality not a primary genus, because posterior to being, vi. 2.14 (43-917).

Quality not in matter is an accident, i. 8.10 (51-1157).

Quality, one, partaken of by capacity and disposition, vi. 1.11 (42-856).

Quality, physical need of supreme only by analogy, vi. 9.8 (9-164).

Quality, psychological theory of, vi. 1.12 (42-858).

Quality, secondary, not formed by physical powers, vi. 1.11 (42-856).

Quality, shape is not, vi. 1.11 (42-857).

Quality, according to the Stoics, vi. 1.29 (42-885).

Quality, there is only one kind, vi. 1.11 (42-856).

Quality, various terms expressing it, vi. 3.16 (44-960).

Quality, whether it alone can be called similar or dissimilar, vi. 3.15 (44-959).

Quality-less thing in itself, reached by abstraction, ii. 4.10 (12-207).

Quantity, vi. 1.4 (42-841).

Quantity a secondary genus, therefore not a first, vi. 2.13 (43-915). Quantity admits of contraries, vi. 3.11 (44-953).

Quantity, Aristotelian criticized, vi. 1.4 (42-841).

Quantity, as equal and unequal, does not refer to the objects, vi. 1.5 (42-845).

Quantity category, v. 1.4 (10-180).

Quantity, continuous and definite, have nothing in common. vi. 1.4 (42-841).

Quantity, definition of, includes large and small, vi. 3.11 (44-952).

Quantity, different kinds of, in magnitudes and numbers, vi. 1.4 (42-843).

Quantity, discrete, different from continuous, vi. 3.13 (44-955).

Quantity, elements of continuous, vi. 3.14 (44-955).

Quantity, if time is, why a separate category, vi. 1.13 (42-861).

Quantity in number, but not number in quantity, vi. 1.4 (42-842).

Quantity in quantative number, v. 5.4 (32-582).

Quantity is incorporeal, ii. 4.9 (12-207).

Quantity is speech, 1.5 (42-844).

Quantity less essential than quality, ii. 8.1 (35-680).

Quantity not qualities studied by geometry, vi. 3.15 (44-958).

Quantity, time is not, vi. 1-5 (42-844).

Question, not to be asked by our order in nature, iii. 3.3 (48-1079).

Quiddity and being earlier than suchness, ii. 6.2 (17-248).

Quintessence, ii. 1.2 (40-815); ii. 5.3 (25-346).

Radiation joins image to its model, vi. 4.10 (22-300).

Radiation of an image is generation, v. 1.6 (10-182).

Radiation of good is creative power, vi. 7.37 (38-761).

Radiation of light, v. 5.7 (32-586).

Radiation of multiple unity, v. 3.15 (49-1115).

Radiation of stars for good, explains their influence, iv. 4.35 (28-497).

Radii centering, to explain, soul unifying sensations, iv. 7.6 (2-65).

Rank, v. 4.2 (7-136); v. 5.4 (32-581).

Rank after death, depends on state at death, hence progress must be achieved, i. 9 (16-243).

Rank of souls, iv. 3.6 (27-397).

Rank, souls of the second, universal rank, are men, ii. 3.13 (52-1180).

Rank third, of existence, should not be occupied by modality, vi. 1.30 (42-887).

Rank third of souls, ii. 1.8 (55-1200).

Ranks in the Universe reasonable for souls to be assigned thereto, iii. 2.12 (47-1061).

Ranks of existence, three, ii. 9.13 (33-626); iii. 3.3 (48-1079); iii. 5.9 (50-1138); vi. 4.11 (22-302); vi. 5.4 (23-318).

Ranks of existence beneath the beautiful, vi. 7.42 (38-770).

Ratiocination, has no place even in the world-soul, iv. 4.11 (28-455).

Ratiocination, souls can reason intuitionally without, iv. 3.18 (27-416).

Rationalized matter, body as, ii. 7.3 (37-696).

Reaction or suffering, definition of, vi. 1.21 (43-872).

Reactions, need not be passive, but may be active, vi. 1.21 (42-870).

Real man and we, distinctions between, i. 1.10 (53-1202).

Real man differs from body, i. 1.10 (53-1203).

Reality, same different degrees of, are intelligence and life, vi. 7.18 (38-732).

Reason and form possessed by everything, ii. 7.3 (37-696).

Reason as a whole, vi. 5.10 (23-326).

Reason as derived from intelligence, iii. 2.16 (47-1068).

Reason cannot be deduced from atoms, iii. 1.2 (3-88).

Reason, differentiated, would deprive the soul of consciousness, ii. 9.1 (33-602).

Reason discursive is not used during discarnation, iv. 3.18 (27-416).

Reason divine is to blame, iv. 2.10 (47-1059).

Reason followed, is secret of freedom, iii. 1.9 (3-97).

Reason has no extension, iv. 7.5 (2-64).

Reason in head, not in brain, iv. 3.23 (27-425).

Reason, its influence is only suggestive, i. 2.5 (19-264).

Reason no explanation of living well, i. 4.2 (46-1022).

Reason not resulted in foresight of creation, vi. 7.1 (38-697).

Reason not sufficient explanation of living well, i. 4.2 (46-1022). Reason or ideas possessed by intellectual life, vi. 2.21 (43-927).

Reason, seminal iv. 7.2 (2-58).

Reason, seminal, produces man, ii. 3.12 (52-1178).

Reason that begets everything is Jupiter's garden, iii. 5.9 (50-1137).

Reason, total of the universe, ii. 3.13 (52-1178).

Reason unites the soul divided by bodies, iv. 9.3 (8-142).

Reason, universal, is both soul and nature, iii. 8.3 (30-533).

Reason used only while hindered by obstacles of body, iv. 3.18 (27-416).

Reasonable for souls to be assigned to different ranks, iii. 2.12 (47-1061).

Reasoning absent in Supreme, v. 8.7 (31-563).

Reasoning and foresight are only figurative expressions, vi. 7.1 (38-699).

Reasoning and memory not implied by world-soul, wisdom, iv. 4-12 (28-457).

Reasoning and memory superseded by world-soul's wisdom, iv. 4.12 (28-456).

Reasons are the actualization of the soul that begets the animal, vi. 7.5 (38-707).

Reasons, double, iii. 3.4 (48-1081).

Reasons, not all are qualities, vi. 1.10 (42-854).

Reasons, unity constituted by contained contraries, iii. 2.16 (47-1069).

Reception, transmission, relation, underlies action and experience, vi. 1.22 (42-874).

Receptivity accounts for divinity's seeing by individuals, vi. 5.12 (23-330).

Receptivity determines participation in the one, vi. 4.11 (22-331).

Receptivity is limit of participation in divine, iv. 8.6 (6-129).

Reciprocal nature of all things, iii. 3.6 (48-1080).

Recognition of divine kinship depends of self knowledge, vi. 9.7 (9-163).

Recognition of each other by souls, descending from intelligibles into heaven, iv. 4.5 (28-447).

Redemption of world by world-soul, v. 1.2 (10-175).

Reduction to unity, v. 3.6 (49-1099).

Reflection, not, but self-necessity, cause of creation of sense-world, iii. 2.2 (47-1044).

Reflects everything, does the empty mirror of matter, iii. 6.7 (26-363).

Reformatory, are hell's torments, iv. 4.45 (28-511).

Refraction, lighting fire from, illustrates generation, iii. 6.14 (26-376).

Refreshment not needed by stars, which are inexhaustible, ii. 1.8 (40-827).

Refutation of James Lange theory, i. 1.5 (53-1196).

Reincarnation is result of soul-judgments, iv. 8.5 (6-128).

Rejection of form of approaching souls proves formlessness of the Supreme, vi. 7.34 (38-756).

Relation, vi. 1.6 (42-845).

Relation between external and internal, i. 8.5 (51-1149).

Relation is a habit or manner of being, vi. 3.27 (44-981).

Relation is an appendage existing only among definite objects, vi. 2.16 (43-919).

Relation of good, intelligence and soul like light, sun and moon, v. 6.4 (24-337).

Relation primitive between soul and body, i. 1.3 (53-1194).

Relation, Stoic, category confuses the new with the anterior, vi. 1.31 (42-888).

Relations are simultaneous existences, vi. 1.7 (42-848).

Relations, are they subjective of objective? vi. 1.7 (42-847).

Relay of sensation from organ to directing principle, impossible, iv. 7.7 (2-67).

Relay transmission, iv. 2.2 (21-280); iv. 5.4 (29-522).

Relays in spreading light, v. 3.9 (49-1105).

Remember itself, the soul does not even, iv. 4.2 (28-443).

Remembers, soul becomes that which she does, iv. 4.3 (28-445).

Reminiscences of intelligible entities, v. 9.5 (5-107).

Repentances of gnostics, opposed, ii. 9.6 (33-608).

Repugnance natural to study of unity, vi. 9.3 (9-15).

Resemblance lacking, makes contraries, vi. 3.20 (44-970).

Resemblance of intelligible to earthly based on the converse (Platonic), v. 8.6 (31-561).

Resemblance to divinity is soul's welfare, i. 6.6 (1-49). Resemblance to divinity, result of homely virtues, i. 2.1 (19-257).

Resemblance, two kinds, effect and cause or simultaneous effects, i. 2.2 (19-258).

Residence and substrate of forms to matter, ii. 4.1 (12-197).

Residence demanded by forms, against Moderatus of Gades, ii. 4.12 (12-211).

Residence, mother, nurse or other nature is matter, iii. 6.18 (26-382).

Residence of eternal generation is matter, iii. 6.13 (26-373).

Residence of form is matter as image of extension, ii. 4.11 (12-210).

Residence of universal soul is heaven, immortalizing it, ii. 1.4 (40-817).

Responsible for our ills, Gods are not, iv. 4.37 (28-500).

Responsible, spontaneity not affected by involuntariness, iii. 2.10 (47-1060).

Responsibility depends solely on involuntariness, vi. 8.1 (39-774).

Responsibility not injured by guidance of Daemon, iii. 4.5 (15-238).

Responsibility not to be shifted from responsible reason, iii. 2.15 (47-1065).

Rest, v. 1.4 (10-178); v. 3.7 (49-1101).

Rest and motion below one, iii. 9.7 (13-225).

Rest and movement distinction also inapplicable, ii. 9.1 (33-600).

Rest, as category, iii. 7.1 (45-987); vi. 2.7 (43-903).

Rest consists of change, iv. 8.1 (6-119).

Rest, intelligible, the form by which all consists, v. 1.7 (10-184).

Rest of Heraclitus, description of ecstatic goal, vi. 9.8 (9-165); vi. 9.11 (9-170).

Resultance of causes is anything, ii. 3.14 (52-1181).

Results of ecstasy, remaining close to divinity, v. 8.11 (31-570).

Retirement of soul is to superior power, v. 2.2 (11-195).

Retribution divine, all are led to it by secret road, iv. 4.45 (28-511).

Return of prodigal, i. 6.8 (1-52).

Return of soul to intelligible by three paths, i. 3.1 (20-270).

Return of soul to its principle on destruction of body, v. 2.2 (11-195).

Revealers of the eternal, are sense-objects, iv. 8.6 (6-130).

Revelation of divine power expresses true knowledge, ii. 9.9 (33-617).

Rewards may be neglected by good, iii. 2.8 (47-1055).

Rhea, iii. 6.19 (26-385); v. 1.7 (10-185).

Riches, inequality of no moment to an eternal being, ii. 9.9 (33-616).

Ridiculous to complain of lower nature of animals, iii. 2.9 (47-1059).

Ridiculous to expect perfections, but deny it to nature, ii. 9.5 (33-607).

Right of leaving world reserved by wise men, i. 4.16 (46-1039).

Rises to the good, does the soul, by scorning all things below, vi. 7.31 (38-750).

Roads, secret, leads all to retribution, iv. 4.45 (27-511).

Rocks have greatest nonentity, iii. 6.6 (26-361).

Rush of soul towards the one, v. 3.17 (49-1120).

Same principle, how can it exist in all things? vi. 4.6 (22-295).

Same principle, how various things can participate, vi. 4.12 (22-303).

Same thing not seen in the Supreme by different persons, v. 8.12 (31-571).

Sample is only thing we can examine, v. 8.3 (33-555).

Sample that must be purified, is image of intelligence, v. 8.3 (31-555).

Sanative element of life, is Providence, iii. 3.5 (48-1084).

Sanctuary, inner, penetrations into, resulting advantage of ecstasy, v. 8.11 (31-569).

Sanctuary of ecstasy, i. 6.8 (1-52); i. 8.7 (51-1152); v. 8.4 (31-557); vi. 9.11 (9-169).

Sanctuary of mysteries, i. 6.6 (1-50).

Satiety does not produce scorn, in the intelligible, v. 8.4 (31-558).

Satisfaction of desire to live is not happiness, i. 5.2 (36-684).

Saturn, v. 1.7 (10-185); v. 8.13 (31-573); iv. 4.31 (28-489).

Saturn and Mars, relations are quite illogical, ii 3.5 (52-1169).

Saturn held down by chains, v. 8.13 (31-573).

Saturnian realm, vi. 1.4 (10-178).

Scheme, part in it soul must fit itself to, iii. 2.17 (47-1071). Science does not figure among true categories, vi. 2.17 (43-920).

Science is either a movement or something composite, vi. 2.18 (43-923).

Science is present in the whole, potentially at least, v. 9.8 (5-111).

Science is the actualization of the notions that are potential science, vi. 2.20 (43-925).

Science, part and whole in it not applicable to soul, iv. 3.2 (27-390).

Science's, greatest is touched with the good, vi. 7.3 (38-760).

Scorn not produced by satiety in the intelligible world, v. 8.4 (31-558).

Scorn of life implies good, vi. 7.29 (38-748).

Scorn of this world no guarantee of goodness, ii. 9.16 (33-630).

Scorning all things below, soul rises to the good, vi. 7.31 (38-750).

Sculptor, v. 9.3 (5-104).

Seal of wax, impressions on, are sensations, iv. 7.6 (2-66).

Second must be perfect, v. 4.1 (7-136).

Second necessarily begotten by first, v. 4.1 (7-135).

Second rank of universe, souls of men, ii. 3.13 (52-1180).

Secondary evil is accidental formlessness, i. 8.8 (51-1154).

Secondary evil is matter, i. 8.4 (51-1146).

Secondary evil of soul, i. 8.5 (51-1148).

Secrecy of mystery-rites explains ecstasy, vi. 9.11 (9-171).

Secret powers in everything, iv. 4.37 (28-500).

Secret road, leads all to divine retribution, iv. 4.45 (28-511).

Seeing God without emotion, sign of lack of unification, vi. 9.4 (9-155).

Seeking anything beyond life, departs from it, vi. 5.12 (23-331).

Seeming to be beautiful satisfies, but only being good satisfies, v. 5.12 (32-594).

Seems as if the begotten was a universal soul, vi. 4.14 (22-307).

Seen the Supreme, no one who has calls him chance, vi. 8.19 (39-807).

Self autocracy, vi. 8.21 (39-807).

Self-consciousness can exist in a simple principle, v. 3.1 (49-1090).

Self-consciousness consists of becoming intelligence, v. 3.4 (49-1096).

Self-consciousness is not needed by self-sufficient good, vi. 7.38 (38-763).

Self-consciousness is more perfect in intelligence than in the soul, v. 3.6 (49-1098).

Self-consciousness result of ecstasy, v. 8.11 (31-570).

Self-control is assimilation to divinity, i. 2.5 (19-263).

Self-control limited by soul's purification, v. 2.5 (19-263).

Self-development, one object of incarnation, v. 8.5 (31-559).

Self-esteem, proper, v. 1.1 (10-173).

Self-existence possessed by essence, vi. 6.18 (34-678).

Self-glorified, image of a trap on way to ecstasy, v. 8.11 (31-569).

Self is the soul, iv. 7.1 (2-57).

Self-luminous statues in intelligible world, v. 8.4 (31-558).

Self-sufficiency of supreme, v. 3.17 (49-1120).

Self-victory over, mastery of fate, ii. 3.15 (52-1182).

Seminal reason, ii. 6.1 (17-246); iii. 1.8 (3-97).

Seminal reason does not contain order, iv. 4.16 (28-461).

Seminal reason harmonizes with its appearing actualization, vi. 3.16 (44-960).

Seminal reason produces man, ii. 3.12 (52-1178).

Seminal reasons, v. 8.2 (31-553); v. 7.1 (18-252).

Seminal reasons, as qualified matter would be composite and secondary, vi. 1.29 (42-886).

Seminal reasons, cause of difference of things, v. 7.1 (18-251).

Seminal reasons cause the soul, ii. 3.16 (52-1184).

Seminal reasons may be contrary to soul's nature, but not to soul, vi. 7.7 (38-710).

Sensation, v. 1.7 (10-184).

Sensation and memory, iv. 6 (41-829).

Sensation and memory, Stoic doctrines of, hang together, iv. 6.1 (41-829).

Sensation as dream of the soul, from which we must wake, iii. 6.6 (26-363).

Sensation cannot distinguish quality differences, vi. 3.17 (44-963).

Sensation cannot reach truth, v. 5.1 (32-576).

Sensations cause of emotion, iv. 4.28 (28-482). Sensation equivalent to good, i. 4.2 (46-1021).

Sensation depends on sense-shape, iv. 4.23 (28-473).

Sensation, external and internal, i. 1-7 (53-1199).

Sensation implies the feeling soul, i. 1.6 (53-1198).

Sensation, intermediary, demands conceptive thought, iv. 4.23 (28-472).

Sensation is limited to the common integral parts of the universe, iv. 5.8 (29-529).

Sensation must first be examined, iv. 4.22 (28-472).

Sensation not a soul distraction, iv. 4.25 (28-477).

Sensation not in head, but in brain, iv. 3.23 (27-425).

Sensation, psychology of, iv. 3.26 (27-430).

Sensation relayed from organ to directing principle impossible, iv. 7.7 (2-67).

Sensation taken as their guide, Stoic's fault, vi. 1.28 (42-884).

Sensations are actualizations, not only in sight, but in all senses, iv. 6.3 (41-835).

Sensations are not experiences but relative actualizations, iv. 6.2 (41-831).

Sensations as impressions on seal of wax, iv. 7.5 (2-66).

Sensations distract from thought, iv. 8.8 (6-132).

Sense beauties, less delightful than moral, i. 6.4 (1-44).

Sense beauty, transition to intellectual, i. 6.3 (1-45).

Sense being, common element, in matter form and combination, vi. 3.4 (44-940).

Sense growth and emotions lead to divisibility, iv. 3.19 (27-418).

Sense objects are intermediate between form and matter, iii. 6.17 (26-381).

Sense objects, how are not evil, iii. 2.8 (47-1055).

Sense objects, men, v. 9.1 (9-148).

Sense objects, motion for, vi. 3.23 (44-976).

Sense objects reveal eternal, iv. 8.6 (6-130).

Sense objects unreal, made up of appearance, iii. 6.12 (26-371).

Sense organs, sense better without medium however passible, iv. 5.1 (29-515).

Sense power of soul deals only with external things, v. 3.2 (49-1091).

Sense qualities, many other conceptions belong among them, vi. 3.16 (44-961).

Sense shape, like tools, is intermediate, iv. 4.23 (28-473).

Sense world created not by reflection but self-necessity, iii. 2.2 (47-1044).

Sense world has less unity than intelligible world, vi. 5.10 (23-322).

Sense world, the generation in it, is what being is in the intelligible, iv. 3.3 (27-392).

Senses, not given only for utility, iv. 4.24 (28-475).

Senses not given to man, from experience of misfortune, vi. 7.1 (38-697).

Senses of earth may be different from ours, iv. 4.26 (28-478).

Sentiments, most keenly felt, constitute people lovers, i. 6.4 (1-46).

Separation of soul from body, enables soul to use it, i. 1.3 (53-1193).

Separation of soul from body is death, i. 6.6 (1-49).

Separation of soul from body, process involved, iii. 6.5 (26-359).

Separation refers not only to body but accretions, i. 1.12 (53-1204).

Sex alone would not account for differences of things, v. 7.2 (18-252).

Shadows necessary to the perfection of a picture, iii. 2.11 (47-1060).

Shape is not a quality, but a specific appearance of reason, vi. 1.11 (42-857).

Shape is the actualization, thought the form of being, v. 9.8 (5-111).

Shape received from elsewhere, v. 9.5 (5-107).

Shapeless impressions of, differ from mental blank, ii. 4.10 (12-207).

Shapeless shaper, essential beauty and the transcendent to Supreme, vi. 7.33 (38-754).

Sight, ii. 8 (35-680).

Sight, actualize as thought, v. 1.5 (10-181).

Sight and thought form but one, v. 1.5 (10-181).

Sight, sense of, does not possess the image seen within it, iv. 6.1 (41-829).

Sight, two methods of, form and light, v. 5.7 (32-586).

Significance of punishments and misfortunes, iv. 3.16 (27-414). Silence, v. 1.2 (10-175).

Simile from lighting fire from refraction, iii. 6.14 (26-376).

Simile of abstraction, triangles, circles, iv. 7.8 (2-69).

Simile of badly tuned lyre cannot produce harmony, ii. 3.13 (52-1180).

Simile of captive in golden chains—matter, i. 8.15 (51-1163).

Simile of cave and grotto, iv. 8.1 (6-120).

Simile of center and circular intelligence, vi. 8.18 (39-804).

Simile of choral ballet, vi. 9.8 (9-165).

Simile of circles, v. 8.7 (31-563); iv. 4.16 (28-462).

Simile of clear gold, admitting its real nature, iv. 7.10 (2-81).

Simile of cosmic choric ballet, vi. 9.8 (9-165).

Simile of Cupid and Psyche, vi. 9.9 (9-167).

Simile of drama of life, allows for good and bad, iii. 2.18 (47-1072).

Simile of face in several mirrors, i. 1.8 (53-1200).

Simile of foreknowledge of physician to explain Providence, iii. 3.5 (48-1085).

Simile of guest and architect of house, ii. 9.18 (33-635).

Simile of head with three faces all round, vi. 5.7 (23-320).

Simile of light in air, as soul is present in body, iv. 3.22 (27-423).

Simile of light remaining on high, while shining down, iv. 8.3 (6-124).

Simile of light, sun and moon, v. 6.4 (24-337).

Simile of love that watches at door of the beloved, vi. 5.10 (23-325).

Simile of man fallen in mud, needing washing, i. 6.5 (1-48).

Simile of man with feet in bath tub, vi. 9.8 (9-163).

Simile of mirror, i. 4.10 (46-1034).

Simile of mob in assembly, vi. 4.15 (22-310).

Simile of net in the sea for universe in soul, iv. 3.9 (27-405).

Simile of opinion and imagination illustrates relation between matter and reason, iii. 6.15 (26-377).

Simile of overweighted birds, sensual man, v. 9.1 (5-102).

Simile of peak, formed by uniting of souls, vi. 7.15 (38-726).

Simile of pilot governing the ship, i. 1.3 (53-1194).

Simile of platonic vision theory to explain simultaneity of unity and duality, v. 6.1 (24-333).

Simile of prearranged dance as star's motion, iv. 4.33 (28-492).

Simile of radii around centre, iv. 2.1 (21-277).

Simile of radii centering, to explain unifying sensations, iv. 7.4 (2-277).

Simile of radii meeting in centre, i. 7.1 (54-1209).

Simile of ray from centre to circumference, iv. 1 (4-100).

Simile of science explains whole and part, iii. 9.3 (13-222); iv. 9.5 (8-145).

Simile of seal on wax, iv. 9.4 (8-144).

Simile of seed to explain unity of essence in many souls, iv. 9.5 (8-145).

Simile of spring of water, iii. 8.1 (30-547).

Simile of striking cord of a lyre, vi. 5.10 (23-326).

Simile of sun and light, vi. 5.5 (23-319).

Simile of the sun's rays, vi. 5.5 (23-319).

Simile of the tree of the universe, iii. 8.10 (30-547).

Simile of vine and branches, v. 3.7 (48-1088).

Simile, Platonic, of drivers of horses, ii. 3.13 (52-1179).

Simple and not compound is the Supreme, ii. 9.1 (33-599).

Simple bodies, their existence demands that of world-soul, iv. 7.2 (2-57).

Simple is the soul; composite the body, iv. 7.3 (2-59).

Simple nothing is, v. 9.3 (5-104).

Simple, without something simple nothing manifold could exist, ii. 4.3 (12-199).

Simple's existence necessary to that of one, v. 6.3 (24-336).

Simplification, approach of soul to good, i. 6.6 (1-50).

Simplification as path to unity, vi. 9.3 (9-152).

Simplification of ecstasy, super beauty and super virtue, vi. 9.11 (9-170).

Simplicity of principle, insures its freedom of action, vi. 8.4 (39-779).

Simplicity the intelligent, does not deny compositeness, vi. 7.13 (38-722). Simplicity the intelligible, implies height of source, vi. 7.13 (38-722).

Simultaneity of end and principle in Supreme, v. 8.7 (31-563).

Simultaneity of everything in the intelligible world, iv. 4.1 (28-441).

Simultaneity of the intelligible permits no memory, iv. 4.1 (28-441).

Simultaneous giving and receiving by world-soul, iv. 8.7 (6-132).

Simultaneous of one and many, intelligence contains the infinite as vi. 7.14 (38-725).

Simultaneous unity and duality of thought, v. 6.1 (24-333).

Simultaneous within and without is vi. 4.7 (22-295).

Sin and justice, not destroyed by superficiality of misfortunes, iii. 2.16 (47-1067).

Sister beneficent, is world-soul to our soul, ii. 9.17 (33-633).

Situation, as Aristotelian category, vi. 1.24 (42-877).

Slavery of good, accuses Providence, iii. 2.6 (47-1062).

Socrates, i. 8.7; iii. 2.15; iv. 3.5; ii. 5.2; vi. 2.1; vi. 3.6, 15.

Socrates (as representative man), v. 1.4 (10-179); v. 7.1 (18-251).

Solid things, nearest nonentity, iii. 6.6 (26-361).

Solution of puzzle is that being is everywhere present, vi. 5.3 (23-317).

"Somewhat," a particle to modify, any statement about the supreme, vi. 8.13 (39-797).

Son, begotten by supreme, report of ecstasy, see pun on "koros," iii. 8.11 (30-550); v. 8.12 (31-571).

Soul, after reaching yonder does not stay; reasons why, vi. 9.10 (9-168).

Soul alone possesses memory, iv. 3.26 (7-432).

Soul and body consequences of mixture, i. 1.4 (53-1194).

Soul and body form fusion, iv. 4.18 (28-465).

Soul and body mixture impossible, i. 1.4 (53-1195).

Soul and body, primitive relation between, i. 1.3 (53-1194).

Soul and body, relation between, vi. 3.19 (27-418).

Soul and intelligence, besides ideas, contained in intelligible world, v. 9.13 (5-116).

Soul and judgment, passibility of, iii. 6.1 (26-350).

Soul and relation with God and individual, i. 1.8 (53-1200).

Soul and soul essence, distinction between, i. 1.2 (53-1192).

Soul and we, the relation between, i. 1.13 (53-1206).

Soul as divisible and indivisible, iv. 2.2 (21-279).

Soul as hypostatic actualization of intelligence, v. 1.3 (10-177).

Soul as number, v. 1.5 (10-180).

Soul becomes what she remembers, iv. 4.3 (28-445).

Soul begets her combination, its nature, vi. 7.5 (38-708).

Soul begets many because incorporeal, iv. 7.4 (8-144).

Soul being impassable, everything contrary is figurative, iii. 6.2 (26-354).

Soul both divisible and indivisible, iv. 1 (4-100).

Soul can penetrate body, iv. 7.8 (2-72).

Soul cannot be corporeal, iv. 7.8 (2-70).

Soul cannot be entirely dragged down, ii. 9.2 (33-603).

Soul cannot lose parts, ii. 7.5 (2-63).

Soul cannot possess evil within herself, i. 8.11 (51-1158).

Soul capable of extension, vi. 4.1 (22-286).

Soul celestial of world, iii. 5.3 (50-1128).

Soul, circular movement of, iv. 4.16 (28-462).

Soul, combination as mixture or resultant product, i, 1.1 (53-1191).

Soul conforms destiny to her character, iii. 4.5 (15-238).

Soul contains body, iv. 8.20 (27-421).

Soul-difference between individual universal, iv. 3.7 (27-399).

Soul directed by natural law, ii. 3.8 (52-1173).

Soul divisible, mixed and double, ii. 3.9 (52-1176).

Soul does not entirely enter into body, iv. 8.8 (6-132).

Soul does not even remember herself, iv. 4.2 (28-443).

Soul double, iii. 3.4 (48-1081); iv. 3.31 (27-438).

Soul descended into world vestige of, is Daemon, iii. 5.6 (50-1132).

Soul distraction, sensation is not, iv. 4.25 (28-477); iii. 4.6 (15-241).

Soul divisible, how she divides at death, iv. 1 (4-100). Soul entire, fashioned whole and individuals, vi. 5.8 (23-322).

Soul essence derives from her being, vi. 2.6 (43-900).

Soul exerts a varied action, iv. 7.4 (2-62).

Soul feeling implied by sensation, i. 1.6 (53-1198).

Soul feels passions without experiencing them, iv. 4.19 (28-466).

Soul gives life to psychologic elements, i. 1.8 (53-1200).

Soul, good and intelligence related to light, sun and moon, v. 6.4 (24-337).

Soul governs body as pilot the ship, i. 1.3 (53-1194).

Soul, greatness of, nothing to do with size of body, vi. 4.5 (22-293).

Soul has double aspect, to body and to intelligence, iv. 8.7 (6-131).

Soul has no corporeal possibility, hence incorporeal, iv. 7.2 (2-57).

Soul has to exist in twofold sphere, iv. 8.7 (6-130).

Soul has various motions, iv. 7.5 (2-62).

Soul, healthy, can work, iv. 3.4 (27-395).

Soul, herself, body-user and combination of both, i. 1.1 (53-1191).

Soul, how can she remain impassible, though given up to emotion, iii. 6.1 (26-350).

Soul, how she comes to know vice, i. 8.9 (51-1155).

Soul human, as independent principle, iii. 1.8 (3-97).

Soul human, when in body, has possibilities up or down, iv. 8.7 (6-131).

Soul, if she were corporeal body, would have no sensation, iv. 7.6 (2-64).

Soul, immortal, i. 1.2 (53-1192).

Soul, impassibility of, iii. 6.1 (26-350).

Soul imperishable, iv. 7.12 (2-82).

Soul in body as form is in matter, iv. 3.20 (27-421).

Soul in body as whole in a part, iv. 3.20 (27-421).

Soul in the body as light in the air, iv. 3.22 (27-423).

Soul, individual, born of intelligence, vi. 2.22 (43-929).

Soul intelligence, good are like light, sun and moon, v. 6.4 (24-337).

Soul, intermediary elemental, also inadmissible, ii. 9.5 (33-607).

Soul invisible, cause of these emotions, i. 6.5 (1-46).

Soul is a definite essence, as particular being, vi. 2.5 (43-900).

Soul is a number, vi. 5.9 (23-324); v. 1.5 (10-180).

Soul is a simple actualization, whose essence is life, iv. 7.12 (2-83).

Soul is a simple (substance) the man himself, iv. 7.3 (2-59).

Soul is a whole of distinct divisible and indivisible parts, iv. 3.19 (27-419).

Soul is all things, iii. 4.3 (15-236).

Soul is artist of the universe, iv. 7.13 (2-84).

Soul is both being and life, vi. 2.6 (43-901).

Soul is both punishable and impassible, i. 1.12 (53-1204).

Soul is double (see Hercules), iv. 3.31 (27-438).

Soul is everywhere entire, iv. 7.5 (2-63).

Soul is free by intelligence, which is free by itself, vi. 8.7 (39-783).

Soul is formed governing the body (Aristotle), i. 1.4 (53-1195).

Soul is formed inseparable from body (Alexander of Aphrodisia), i. 1.4 (53-1195).

Soul is in body as pilot is in ship, iv. 3.21 (27-422); i. 1.3 (53-1194).

Soul is individuality, and is form and workman of body, iv. 7.1 (2-57).

Soul is infinite as comprising many souls, vi. 4.4 (22-296).

Soul is located, not in body, but body in soul, iv. 3.20 (27-423).

Soul is matter of intelligence (form), v. 1.3 (10-178).

Soul is neither harmony nor entelechy, iv. 7.8 (2-74).

Soul is partly mingled and separated from body, i. 1.3 (53-1193).

Soul is prior to body, iv. 7.8 (2-74).

Soul is substantial from one being, simple matter, iv. 7.4 (2-61).

Soul is the potentiality of producing, not of becoming, ii. 5.3 (25-346).

Soul, its being, iv. 1 (4-100).

Soul leaving body, leaves trace of life, iv. 4.29 (28-483).

Soul light forms animal nature, i. 1.7 (53-1198).

Soul, like divinity, is always one, iv. 3.8 (27-402).

Soul like face in several mirrors, i. 1.8 (53-1200). Soul may be said to come and go, iii. 9.3 (13-223).

Soul may have two faults, iv. 8.5 (6-128).

Soul must be one and manifold, even on Stoic hypotheses, iv. 2.2 (21-281).

Soul must be stripped of form to shine in primary nature, vi. 9.7 (9-161).

Soul must first be dissected from body to examine her, vi. 3.1 (44-934).

Soul must fit herself to her part in the scheme, iii. 2.1, 7 (47-1071).

Soul necessary to unify manifold sensations, iv. 7.6 (2-65).

Soul needed by body for life, iv. 3.19 (27-418).

Soul not decomposable, iv. 7.1, 4 (2-84).

Soul not evil by herself but by degeneration, i. 8.4 (51).

Soul not in body as part in a whole, iv. 3.20 (27-421).

Soul not in body as quality in a substrate, iii. 9.3 (13-222).

Soul not in body, but body in soul, iv. 4.15 (28-460).

Soul not in time, though her actions and reactions are, v. 9.4 (5-106).

Soul not the limit of one ascent, why? v. 9.4 (5-106).

Soul obeys fate only when evil, iii. 1.10 (47-1060).

Soul of the unity, proves that of the Supreme, vi. 5.9 (23-323).

Soul originates movements, but is not altered, iii. 6.3 (26-355).

Soul power everywhere, localized in special organ, iv. 3.23 (27-424).

Soul power revealed in simultaneity of control over world, v. 1.2 (10-176).

Soul powers remain the same throughout all changes of body, iv. 3.8 (27-402).

Soul pristine, precious, v. 1.2 (10-176).

Soul, psychological distinctions in, i. 1.1 (53-1191).

Soul pure, would remain isolated, iv. 4.23 (28-473).

Soul puzzle of her being one, yet in all, iv. 3.4 (27-394).

Soul, rational, if separated what would she remember? iv. 3.27 (27-433).

Soul receives her form from intelligence, iii. 9.5 (15-224).

Soul related to it might have been darkness, ii. 9.12 (33-625).

Soul remains incorporeal, vi. 7.31 (38-750).

Soul rises to the good by scorning all things below, iv. 3.20 (27-422).

Soul said to be in body because body alone is visible, vi. 7.35 (38-757).

Soul scorns even thought, she is intellectualized and ennobled, iv. 3.4 (27-395).

Soul, sick, devoted to her body, iv. 4.1 (28-441).

Soul, speech in the intelligible world, ii. 9.2 (33-603).

Soul split into three, intelligible, intermediary and sense-world.

Soul symbolizes double Hercules, i. 1.13 (53-1206).

Soul, the two between them, partition the fund of memory, iv. 3.31 (27-439).

Soul, three principles, reason, imagination and sensation, ii. 3.9 (52-1175).

Soul, to which of ours does individuality belong, ii. 9.2 (33-603).

Soul, triune, one nature for three powers, iv. 9.5 (51-1163).

Soul unharmed, if her flight from here below is prompt enough, i. 7.26 (1-50).

Soul unity does not resemble reason unity, as it includes plurality, vi. 2.6 (43-901).

Soul, universal, is everywhere entire, vi. 4.9 (22-300).

Soul uses the body as tool, i. 1.3 (53-1193).

Soul unconscious of her higher part, if distracted by sense, iv. 8.8 (6-132).

Soul will not seem entirely within us, if functions are not localized, iv. 3.20 (27-419).

Soul's action divided by division of time, iv. 4.15 (28-460).

Soul's activity is triple: thinking, self-preservation and creation, iv. 8.3 (6-125).

Soul's affection compared to lyre, iii. 6.4 (26-357).

Souls all are one in the world soul, but are different, iv. 9.1 (8-139).

Souls all have their demon which is their love. iii. 5.4 (50-1129).

Souls are as immortal as the one from whom they proceed, vi. 4.10 (22-301).

Souls are plural unity of seminal reasons, vi. 2.5 (43-899). Souls are united by their highest, vi. 9.15 (38-726).

Souls as amphibious, iv. 8.4 (6-126).

Soul's ascension to eligible world, ii. 9.2 (13-222).

Soul's bodies may be related differently, iv. 4.29 (28-485).

Souls can reason intuitionally without ratiocination, iv. 3.18 (27-417).

Souls cannot lose parts, iv. 7.5 (2-63).

Soul's condition in higher regions, iii. 4.6 (15-240).

Soul conforms destiny to her character, iii. 4.5 (15-238).

Soul's conformity to universal, proves they are not parts of her, iv. 3.2 (27-389).

Soul's descent into body, iii. 9.3 (13-222).

Soul's desire, liver seat of, iv. 4.28 (28-480).

Soul's destiny depends on condition of birth of universe, ii. 3.14 (52-1181).

Souls develop manifoldness as intelligence does, iv. 3.5 (27-396).

Souls differ as do the sensations, vi. 4.6 (22-294).

Souls, difference between, iv. 3.8 (27-400).

Souls, do all form a single one, iv. 9 (8-139).

Soul's dream is sensation, iii. 6.6 (26-363).

Souls first go in Heaven in the intelligible world, iv. 3.17 (27-415).

Souls form a genetic but not numeric unity, iv. 9.1 (8-146).

Souls that enter into this world generate a love demon, iii. 5.6 (50-1132).

Soul's highest part always remains above body. v. 2.1 (11-194).

Soul's highest part, even whole, sees vision of intelligible wisdom, v. 8.10 (31-568).

Souls, how they come to descend, iv. 3.13 (27-410).

Soul's immortality, iv. 7 (2-56).

Soul's incarnation is for perfection of universe, iv. 8.5 (6-127).

Souls incorporeal dwell within intelligence, iv. 3.24 (27-427).

Souls, individual, are the emanations of the universal, iv. 3.1 (27-388).

Soul's instrument is the body, iv. 7.1 (2-56).

Soul's lower part, in sense world, fashions body, v. 1.10 (10-190).

Souls may be unified without being identical, iv. 9.2 (8-140).

Soul's mediation between indivisible and divisible essence, iv. 2 (21-279).

Soul's memory in intelligible world, iv. 4.1 (28-441).

Soul's mixture of reason and indetermination, iii. 5.7 (50-1133).

Soul's multiplicity, based on their unity, iv. 9.4 (7-843).

Soul's nature is intermediate, iv. 8.7 (6-130).

Souls not isolated from intelligence during descent, iv. 3.12 (27-409).

Souls of stars and incarnate humans govern worlds untroubledly, iv. 8.2 (6-123).

Souls of the second universal rank are men, ii. 3.13 (52-1180).

Soul's powers differ and thence do not act everywhere, iv. 9.3 (8-143).

Soul's primary and secondary evil, iii. 8.5 (30-538).

Souls prognosticate but do not cause event, ii. 3.6 (52-1171).

Soul's purification and separation, iii. 6.5 (26-359).

Soul's relation to body is that of statue and metal, iv. 7.8 (2-176).

Soul's relation to intelligence is that of matter to form, v. 1.3 (10-178).

Souls resemble various forms of governments, iv. 4.17 (28-464).

Souls retain unity and differences, on different levels, iv. 3.5 (27-396).

Soul's separation from body enables her to use the body as tool, i. 1.3 (53-1193).

Souls show kinship to world by fidelity to their own nature, iii. 3.1 (48-1077).

Soul's superior and inferior bodies related in three ways, iv. 4.29 (28-485).

Souls that change their condition alone have memory, iv. 4.6 (28-448).

Souls united, intelligence shined down from the peak formed by them, vi. 7.15 (38-726).

Souls united to world-souls by functions, iv. 3.2 (27-392).

Souls weakened by individual contemplation, iv. 8.4 (6-125).

Soul's welfare is resemblance to divinity, i. 6.6 (1-49).

Souls, why they take different kinds of bodies, iv. 3.12 (27-410). Source, common, by it all things are united, vi. 7.12 (38-721).

Source, height of, implied by simplicity of the intelligible, vi. 7.13 (38-722).

Sowing of soul in stars and matter, iv. 8.45 (6-127).

Space, 5.1, 10.

Space, corporeal, iv. 3.20 (27-420).

Space has nothing to do with intelligible light, which is non-spatial, v. 5.7 (29-526).

Space, result of procession of the universal soul, iii. 7.10 (45-1006).

Space said to measure movement because of its determination, iii. 7.11 (45-1011).

Species destroyed by fundamental unity, vi. 2.2 (43-894).

Spectacle Divine in ecstasy, vi. 9.11 (9-170).

Spectator of vision becomes participator, v. 8.10 (31-569).

Speech is a quantity, vi. 3.12 (44-954).

Speech is a quantity, classification of, vi. 3.12 (44-954).

Speech of soul in the intelligible world, iv. 4.1 (28-441).

Spherical figure, intelligible is the primitive one, vi. 6.17 (34-675).

Spindle of fate (significance), ii. 3.9 (52-1174); iii. 4.6 (15-242).

Spirit and its apportionment, iv. 7.8 (2-69).

Spirits inanimate, i. 4.7 (2-56).

Spiritual becomes love, begun physically, vi. 7.33 (38-755).

Spiritual body, ii. 2.2 (14-231).

Spiritual gnostic distinction of men, ii. 9.18 (33-637).

Spiritual men, v. 9.1 (5-102).

Splendor, last view of revelation, v. 8.10 (31-567).

Splitting of intelligible principle, ii. 4.5 (12-202).

Splitting of unity typified by mutilation of Saturn, v. 8.13 (31-573).

Splitting up of soul at death, iii. 4.6 (15-241).

Spontaneity not affected by irresponsible, iii. 2.10 (47-1060).

Stability and essence, distinction between, vi. 2.7 (43-903).

Stability and movement exist because thought by intelligence, vi. 2.8 (43-904).

Stability another kind of movement, vi. 2.7 (43-903).

Stability, distinction from, vi. 3.27 (44-980).

Stability does not imply stillness in the intelligible, vi. 3.27 (44-982).

Stability of essence only accidental, vi. 9.3 (9-153).

Standard human cannot measure world soul, ii. 9.7 (33-612).

Star action mingled only affects already natural process, ii. 3.12 (52-1166).

Star-soul and world-soul intellectual differences, iv. 4.17 (28-463).

Stars affect physical, not essential being, iii. 1.6 (3-95).

Stars and world-soul are impassable, iv. 4.42 (28-506).

Stars answer prayers unconsciously, iv. 4.42 (28-505).

Stars are inexhaustible and need no refreshment, ii. 1.8 (40-827).

Stars are they animate?

Stars are they inanimate?

Stars, as well as sun, may be prayed to, iv. 4.30 (28-486).

Stars, body or will do not sway earthly events, iv. 4.35 (28-495).

Stars by their body produce only passions of universe, ii. 3.10 (52-1177).

Stars contain not only fire but earth, ii. 1.6 (40-821).

Stars do not need memories to answer prayers, iv. 4.42 (28-505).

Stars follow the universal kind, ii. 3.13 (52-1179).

Stars have no memory, because uniformly blissful, iv. 4.42 (28-505).

Stars influence is from contemplation of intelligible world, iv. 4.35 (28-496).

Stars motion compared to a prearranged dance, iv. 4.33 (28-492).

Stars natural radiation of good, explains their influence, iv. 4.35 (28-497).

Stars predict because of soul's accidents, ii. 3.10 (52-1177).

Stars serve as letters in which to read nature, iii. 1.6 (3-95).

Stars, souls govern worlds untroubled by, iv. 8.2 (6-123).

Stars sway general but not detailed fate, iv. 4.31 (28-487).

Stars, what is and what is not produced by them, ii. 3.13 (52-1178).

Statue, art makes out of rough marble, v. 8.1 (31-551).

Statue, composite of form and matter, v. 9.3 (5-504).

Statue, essential beings as statues, v. 8.4 (31-558). Statue, heating of statue by metal only indirect, vi. 1.21 (42-874).

Statue, justice as self born intellectual statue, vi. 6 (34-653).

Statue, metal is not potentiality of statue, ii. 5.1 (25-342).

Statue, purified cleans within herself divine statues, v. 7.10 (2-81).

Statue, shining in front rank is unity, v. 1.6 (10-182).

Statue, soul is to body as metal is to statue, iv. 7.8 (2-76).

Statues at entrance of temples left behind, vi. 9.9 (9-170).

Statues of palace of divinity, vi. 7.35 (38-758).

Sterility of nature indicated by castration, iii. 6.19 (26-385).

Still, why the heavens do not remain, ii. 9.1 (40-814).

Stillness, not implied by stability in the intelligible, vi. 3.27 (44-980).

Stoic explanation of beauty, symmetry, opposed, i. 6.1 (1-41).

Stoic four categories evaporate, leaving matter as basis, vi. 1.29 (42-886).

Stoic God is only modified matter, vi. 1.27 (45-881).

Stoic relation category confuses new with anterior, vi. 1.31 (42-888).

Stoics, v. 9.4 (5-106).

Stoics' fault is to have taken sensation as their guide, vi. 1.28 (42-884).

Stones growing while in earth, iv. 4.27 (28-479); vi. 7.11 (38-718).

Straight line represents sensation, while the soul is like a circle, v. 1.7 (10-184).

Straight movement, vi. 4.2 (22-288); ii. 2.12 (14-231).

Studied world must be just as one would analyze the voice, vi. 3.1 (44-933).

Study of time makes us descend from the intelligible, iii. 7.6 (45-995).

Sub-conscious nature hinders dominance of better-self, iii. 3.4 (48-1081).

Subdivision infinite of bodies, leads to destruction, iv. 7.1 (2-56).

Subject, one's notion does not come from subject itself, vi. 6.13 (34-663).

Sublunar sphere, immortality does not extend to it, ii. 1.5 (40-820).

Sublunary divinities, crimes should not be attributed to, iv. 4.31 (28-489).

Substance as Stoic category would be split up, vi. 1.25 (42-878).

Substantial act or habitation is hypostasis, vi. 1.6 (42-845).

Substrate, iii. 3.6 (48-1087).

Substrate and residence of forms, is matter, ii. 4.1 (12-197).

Substrate demanded by process of elements, ii. 4.6 (12-203).

Substrate needed by composition of the body, ii. 4.11 (12-209).

Substrate not common to all elements, being indeterminate, ii. 4.13 (12-213).

Subsumed under being in essence not everything can, vi. 2.2 (43-893).

Successive enumeration inevitable in describing the eternal, iv. 8.6 (6-129).

Succumb to the law of the universe, why many souls do, iv. 3.15 (27-413).

Suchness, ii. 7.2 (37-701). (Whatness.)

Suchness later than being and quiddity, ii. 6.2 (17-248).

Suffering and action cannot be separate categories, vi. 1.17 (42-866).

Suffering of most men physical, virtuous man suffers least because most suffering is physical, i. 4.13 (46-1036).

Suffering part of virtuous man is the higher, i. 4.13 (46-1036).

Suggestive is influence of reason, i. 2.5 (19-264).

Suicide, i. 9 (16-243).

Suicide breaks up the appointed time of life, i. 9 (16-244).

Suicide unavailable even to avoid insanity, i. 9 (16-244).

Suitability and opportunity, cause of, puts them beyond chance, vi. 8.18 (39-806).

Sun and ray, simile of, v. 5.7 (32-587); v. 3.9 (49-1105).

Sun as well as stars, may be prayed to, iv. 4.30 (28-486).

Sunlight exists everywhere, vi. 4.7 (22-296).

Sunrise only image for divine approach, v. 5.8 (32-588).

Superabundance, manner in which all things issue from one, v. 2.1 (11-194).

Super-beauty and super-virtue, vi. 9.11 (9-170).

Super-beauty of the Supreme, v. 8.8 (31-564).

Super-being achieved in ecstasy, vi. 9.11 (9-170). Super-essential principle does not think, v. 6.1 (24-333).

Super-essentiality and super-existence of Supreme, v. 3.17 (49-1119).

Super-existence and super-essentiality of Supreme, v. 3.17 (49-1119); v. 4.2 (7-137).

Super-existence of first principle, vi. 7.38 (38-763).

Super-form is uniform unity, vi. 9.3 (9-152).

Super-goodness is Supreme, vi. 9.6 (9-160).

Superior principle not always utilized, i. 1.10 (53-1203).

Superior would be needed if the good thought, vi. 7.40 (38-767).

Super-liberty may be attributed to intelligence, vi. 8.6 (39-782).

Super-master of himself is the Supreme, vi. 8.10 (39-790).

Super-rest, super-motion, super-thought is the one super-consciousness and super-life, iii. 9.7, 9 (13-226).

Super-virtue, soul meets absolute beauty, vi. 9.11 (9-170).

Supra active, the good is, as supra-cogitative, v. 6.6 (24-338).

Supra cogitative, the good as, is also supra-active, v. 6.6 (24-338).

Supra-thinking principle does not think, necessary to working of intelligence, v. 6.2 (24-334).

Supremacy is the cause of the good, vi. 7.23 (38-739).

Supremacy of good implies its supremacy over all its possessions, v. 5.13 (32-595).

Supreme admits of no reasoning, demonstration, faith or cause, v. 8.7 (31-563).

Supreme, all language about it is metaphorical, vi. 8.13 (39-795).

Supreme as a spring of water, iii. 8.10 (30-547).

Supreme as being as being and essence, v. 3.17 (49-1119); v. 9.2 (7-149); v. 4.2 (7-138); v. 5.5 (32-584); v. 5.5 (32-585).

Supreme, assisted by intelligence would have no room for chance, vi. 8.17 (39-804).

Supreme banishes all chance, vi. 8.10 (39-789).

Supreme being not produced by chance, vi. 8.11 (39-793).

Supreme beyond chance because of suitability, vi. 8.17 (39-806).

Supreme can be approached sufficiently to be spoken of, v. 3.14 (49-1114).

Supreme can be attributed contingence only under new definition, vi. 8.9 (39-787).

Supreme can be attributed physical qualities only by analogy, vi. 8.8 (39-785).

Supreme cannot aspire higher, being super-goodness, vi. 9.6 (9-159).

Supreme commands himself, vi. 8.20 (39-809).

Supreme consists with himself, vi. 8.15 (39-800).

Supreme could not be called chance by any one who had seen him, vi. 8.19 (39-807).

Supreme, every term should be limited by some what or higher, vi. 8.13 (39-797).

Supreme formlessness shown by approaching soul's rejection of form, vi. 7.34 (38-756).

Supreme inevitable for intelligence that is intelligible, iii. 8.9 (30-544).

Supreme intelligence is king of kings, v. 15.3 (32-580).

Supreme intelligence, nature of, i. 8.2. (51-1144).

Supreme is both being and whyness, ii. 7.2 (37-707).

Supreme is entirely one, does not explain origin of manifold, v. 9.14 (5-116).

Supreme is essential beauty, the shapeless shaper and the transcendent, vi. 7.33 (38-754).

Supreme is everywhere and nowhere, is inclination and imminence, vi. 8.16 (39-801).

Supreme is ineffable, v. 3.13 (49-1113).

Supreme is limitless, v. 7.32 (38-753).

Supreme is potentiality of all things, above all actualization, iii. 8.10 (30-546).

Supreme is super-being, because not dependent on it, vi. 8.19 (39-807).

Supreme is the good, because of its supremacy, vi. 7.23 (38-739).

Supreme is the power, really master of himself, vi. 8.9 (39-788); vi. 8.10 (39-790).

Supreme is will being and actualization, vi. 8.13 (39-795).

Supreme must be free, as chance is escaped by interior isolation, vi. 8.13 (39-795); vi. 8.15 (39-800). Supreme must be simple and not compound, ii. 9.1 (33-599).

Supreme named Apollo, v. 5.6 (32-584).

Supreme not intelligence that aspires to form of good, iii. 8.10 (30-548).

Supreme of three ranks of existence is the beautiful, vi. 7.42 (38-770).

Supreme one only figuratively, vi. 9.5 (9-157).

Supreme principles must then be unity, intelligence and soul, ii. 9.1 (33-600).

Supreme, proven by the unity of the soul, vi. 5.9 (23-323).

Supreme super-master of himself, vi. 8.12 (39-793).

Supreme unity adjusts all lower group unities, vi. 6.11 (34-660).

Supreme would wish to be what he is, is such as he would wish to be, vi. 8.13 (39-796); vi. 8.15 (39-800).

Swine, simile of the impure, i. 6.6 (1-49).

Sympathy between individual and universal soul due to common origin, iv. 3.8 (48-1088); v. 8.12 (31-571).

Syllables a quantity, vi. 3.12 (44-954).

Symmetry, earthly, contemplates universal symmetry, v. 9.11 (5-114).

Symmetry, Stoic definition of beauty, opposed, i. 6.1 (1-41).

Sympathetic harmony, earth feels and directs by it, iv. 4.26 (28-477).

Sympathy, cosmic, ii. 1.7 (40-824).

Sympathy, does not force identity of sensation, iv. 9.3 (8-142).

Sympathy implies unity of all beings in lower magic enchantment, iv. 9.3 (8-152).

Sympathy, love working as, effects magic, iv. 4.40 (28-503).

Sympathy of soul and body, iv. 4.23 (28-473).

Sympathy of soul's highest self, basis of memory, iv. 6.3 (41-832).

Sympathy or community of affection, Stoic, iv. 7.3 (2-59).

System, co-existence of unity and multiplicity, demands organization in, vi. 7.10 (38-716).

Taming of body, i. 4.14 (46-1037).

Theology revealed by astrology, ii. 3.7 (52-1172).

Telescoping, of intelligible entities, v. 9.10 (5-113).

Temperament of corporeal principles, is health, iv. 7.8 (2-71).

Temperament, soul as mixture, iv. 7.2 (2-58).

Temperance, gate of ecstasy, i. 6.9 (1-53).

Temperance interpreted as purification, i. 6.6 (1-49).

Temperance is not real category, vi. 2.18 (43-923).

Temperate man is good's independence from pleasure, vi. 7.29 (38-747).

Temples of divinity, explained by psychology, iv. 3.1 (27-387).

Temporal conceptions implied by priority of order, iv. 4.16 (28-461).

Tending towards the good, all things tend towards the one, vi. 2.12 (43-914).

Tension, Stoic, iv. 7.13 (2-83); iv. 5.4 (29-522).

Terrestrial things do not last so long as celestial ones, ii. 1.5 (40-819).

Testimony, to its creator by world, iii. 2.3 (47-1047).

The living animal, i. 1.5 (53-1126).

Theodore, from P1ato's Theatetus, i. 8.6 (51-1150).

Theodore of Asine, his infra celestial vault (invisible place), v. 8.10 (31-567); ii. 4.1 (12-198).

Theory of happiness consisting in reasonable life, i. 4.2 (46-1022).

Thing in itself, differs from nonentity, ii. 4.10 (12-207).

Thing in itself, qualityless, found by abstraction, ii. 4.10 (12-207).

Things good is their form, vi. 7.27 (38-744).

Think, body cannot, iv. 7.8 (2-68).

Thinking in conformity with intelligence, two ways, v. 3.4 (49-1094).

Thinking is perception without help of the body, iv. 7.8 (2-68).

Thinking ourselves, is thinking an intellectual nature, iii. 9.6 (13-224).

Thinking principle, the first, is the general second, v. 6.2 (24-335).

Thinking principles—which is the first, and which is the second? v. 6.1 (24-335).

Third principle is soul, iii. 9.1 (13-221).

Third rank of existence should not be occupied by modality, vi. 1.30 (42-887).

Thought and life, different grades of, iii. 8.7 (30-540). Thought actualization of light, v. 1.5 (10-181).

Thought as first actualization of a hypostasis is not in first principle, vi 7.40 (38-766).

Thought as touch of the good leads to ecstasy, vi. 7.36 (38-760).

Thought below one and Supreme, iii. 9.7, 9 (13-226).

Thought beneath the super essential principle, v. 6 (24-339).

Thought distracted from by sensation, iv. 8.8 (6-132).

Thought implies simultaneous unity and duality, v. 6.1 (24-333).

Thought in first principle would imply attributes, and that manifoldness, v. 6.2 (24-336).

Thought is actualized intelligence, v. 3.5 (49-1097).

Thought is beneath the first so intelligence implies the latter, v. 6.5 (24-338); v. 6.2, 6 (24-339).

Thought is inspiration for good, v. 6.5 (24-338).

Thought is integral part of intelligence, v. 5.2 (32-579).

Thought is seeing the intelligible, v. 4.2 (7-138).

Thought is the form; shape the actualization of being, v. 9.8 (5-111).

Thought, life and existence, contained in primary existence, v. 6.6 (24-339).

Thought made impossible only by the first principle being one exclusively, v. 6.3 (24-335).

Thought, one with sight, v. 1.5 (10-181).

Thought, self direction of, is not changeableness, iv. 4.2 (28-444).

Thought, the means by which intelligence passes from unity to duality, v. 6.1 (24-333).

Thoughts, conceptive, demand intermediary sensation, iv. 4.23 (28-472).

Thoughts, contrary to rights, possess real existence, iii. 5.7 (50-1136).

Thoughts, highest, have incorporeal objects, iv. 7.8 (2-68).

Three kinds of men, v. 9.1 (5-102).

Three men in each of us, vi. 7.6 (38-708).

Three principles, v. 6.2 (24-334 to 337); v. 1.10 (10-189).

Three ranks of existence, vi. 4.11 (22-302); v. 1.10 (10-189); v. 6.2 (24-335); iii. 3.3 (48-1077); iii. 5.9 (50-1138); vi. 1.30 (43-887); vi. 7.6 (38-708).

Three spheres, v. 1.8 (10-186).

Threefold activity of soul, thought, self-preservation and creation, iv. 8.3 (6-125).

Time and eternity, iii. 7 (45-985).

Time arose as measurement of the activity of the universal soul, iii. 7.10 (45-1005).

Time as motion, errors in, iii. 7.1 (45-987).

Time becomes, iii. 7, int. (45-985).

Time can be increased, why not happiness, i. 5.7 (36-687).

Time cannot be divided without implying soul's action, iv. 4.15 (28-460).

Time, considered as motion, as moveable or as something of motion, iii. 7.6 (45-996).

Time, if it is a quantity, why a separate category? vi. 1.13 (42-861).

Time included action and reaction of soul, not soul itself, iv. 4.15 (28-460).

Time is also within us, iii. 7.12 (45-1014).

Time is as interior to the soul as eternity is to existence, iii. 7.10 (45-1008).

Time is measured by movement and is measure of movement, iii. 7.12 (45-1011).

Time is no interval of movement (Stoic Zeno), iii. 7.7 (45-999).

Time is not a numbered number (Aristotle), iii. 7.8 (45-1000).

Time is not a quantity, vi. 1.5 (42-844).

Time is not an accident or consequence of movement, iii. 7.9 (45-1004).

Time is not begotten by movement but only indicated thereby, iii. 7.11 (45-1009).

Time is not motion and rest (Strato), iii. 7.7 (45-1000).

Time is not movement, iii. 7.7 (45-997).

Time is not the number and measure of movement (Aristotle), iii. 7.8 (45-1000).

Time is present everywhere, as against Antiphanes and Critolaus, iii. 7.12 (45-1013). Time is the length of the life of the universal soul, iii. 7.11 (45-1008).

Time is the life of the soul, considered in the movement by which she passes from one actualization to another, iii. 7.10 (45-1005).

Time is the model of its image eternity, iii. 7 int. (45-985).

Time is the universe, iii. 7.1 (45-986).

Time is to the world-soul, what eternity is to intelligence, iii. 7.10 (45-1007).

Time joined to actions to make them perfect, vi. 1.19 (42-868).

Time must be studied comparatively among the philosophers, iii. 7.6 (45-996).

Time none, only a single day for world-souls, iv. 4.7 (28-450).

Time or place do not figure among the categories, vi. 2.16 (43-919).

Time, Plato uncertain about it, iii. 7.12 (45-1012).

Time replaced by eternity in intelligible world, v. 9.10 (5-113).

Time's nature will be revealed by its birth, iii. 7.10 (45-1005).

Toleration by soul, without guilt, iii. 1.8 (3-97).

Tomb of soul is body, iv. 8.1, 4 (6-126).

Tool, body uses the soul as, i. 1.2 (55-1194); iv. 7.1 (2-57).

Tools are intermediate, like sense shape, iv. 4.23 (28-473).

Torments of hell are reformatory, iv. 4.45 (28-448).

Total reason of universe, ii. 3.13 (52-1179).

Touch, the good is a simple perception of itself, vi. 7.39 (38-764).

Touched with the good is the greatest of sciences, vi. 7.36 (38-760).

Trace of life, left by soul when leaving body, iv. 4.29 (28-483).

Trace of the One, is the being of souls, v. v. 5 (32-583).

Traditions of divinity contained by the world, ii. 9.9 (33-616).

Training and education, memory needs, iv. 6.3 (41-835).

Training here below help souls to remember when beyond, iv. 4.5 (28-448).

Training of interior vision, i. 6.9 (1-53).

Trance of ecstasy, vi. 9.11 (9-169).

Transcendence of good over intelligence and life, v. 3.16 (49-1117).

Transcendent, v. 3 (49-1090).

Transcendent shapeless shaper and essential beauty is supreme, vi. 7.33 (38-754).

Transcending unity demanded by contemplation of intelligence, v. 3.10 (49-1106).

Transition of sense-beauty to intellectual, i. 6.3 (1-45).

Transmigration, animals into animals, plants, birds, eagles and soaring birds and bee, iii. 4.2 (15-235).

Transmigration, two kinds, into human or animal bodies, iv. 3.9 (27-403).

Transmission, reception, relation underlies action and experience, vi. 1.22 (42-874).

Transparency of everything in intelligible world, v. 8.4 (31-558).

Trap on way to ecstasy, v. 8.11 (31-569).

Traverse heaven, without leaving rest (celestial divinities), v. 8.3 (31-556).

Tree of the universe, simile of, iii. 8.10 (30-547).

Triad is limit of differentiation, ii. 9.2 (33-602).

Triangles equal to two, iii. 5.7 (50-1136).

Triangles, material and immaterial, explain trine relations, vi. 5.11 (23-330).

Trinity, compared to light, sun and moon, i. 8.2 (51-1144); vi. 7.6 (38-708); vi. 7.7 (38-711); iv. 8.4 (6-125); vi. 7.42 (38-770); vi. 2.8 (43-905); iv. 7.13 (2-84); iii. 4.2 (15-234).

Triune, v. 6.4 (24-337).

Triune, soul, one nature in three powers, ii. 3.4 (52); v. 1 (10-173); ii. 9.2 (33-602).

Triune play implies also identity and difference, vi. 2.8 (43-905).

True good, implies counterfeit, vi. 7.26 (38-743).

Truth external to intelligence, a theory that destroys intelligence, v. 5.1 (32-576).

Truth, field of, intelligence evolves, vi. 7.13 (38-723).

Truth self-probative; nothing truer, v. 5.2 (32-579).

Two-fold soul exerts two-fold providence, iv. 8.2 (6-122).

Two-fold sphere in which soul has to exist, iv. 8.7 (6-130).

Two, not addition to one, but a change, vi. 6.14 (34-666). Ugliness, aversion for, explains love for beauty, i. 6.5 (1-47).

Ugliness consists of formlessness, i. 6.2 (1-43).

Ugliness is a foreign accretion, i. 6.5 (1-48).

Ugliness is form's failure to dominate matter, i. 8.9 (51-1156).

Ugliness is predominance of matter, v. 7.2 (18-253).

Ugliness of men due to lowering themselves to lower natures, and ignoring themselves, v. 8.13 (31-574).

Ulysses, i. 6.8 (1-52).

Unalloyed is no evil for the living people, i. 7.3 (54-1210).

Unattached, condition o wise man, i. 4.1, 7 (46-1029).

Unavoidable and universal evils are, i. 8.6 (51-1149).

Uncertainty in location of good and beauty, i. 6.9 (1-53).

Unchangeableness of form and matter, iii. 6.10 (26-368).

Unconsciously do stars answer prayers, iv. 4.4 (28-505); iv. 4.2 (28-505).

Unconsciousness does not hinder virtue, handsomeness or health, i. 4.9 (46-1033).

Unconsciousness of oneself in ecstasy, v. 8.11 (31-570).

Unconsciousness of soul intelligence and one does not detract from their existence, v. 1.12 (10-191).

Undefinability of unity (referred to by feelings), vi. 9.3 (9-151).

Understand and fit yourself to the world instead of complaining of it, ii. 9.13 (33-625).

Undisturbed is the world-soul by the things of sense, iv. 8.7 (6-131).

Unhappiness increased by duration, why not happiness? i. 5.6 (36-686).

Unharmed is the soul by incarnation, if prompt in flight, iv. 8.5 (6-128).

Unification does not reveal true knowledge, ii. 9.9 (33-617).

Unification process, v. 1.5 (10-180); v. 5.4 (32-581).

Unification with divinity result of ecstasy, v. 8.11 (31-570).

Uniform action, exerted by body, iv. 7.4 (2-62).

Uniform in itself is unity and super-form, vi. 9.3 (9-152).

Unincarnate souls govern world untroubledly, iv. 8.2 (6-123).

Unique (Monad), v. 5.4 (32-581); v. 5.13 (32-595).

Unissued brothers of Jupiter, vi. 8.12 (31-572).

Unitary are intelligibles, but not absolute unity, vi. 5.4 (32-581).

Unitary is consciousness, though containing thinker, ii. 9.1 (33-601).

Unitary number, vi. 6.9 (34-656).

United are all things by a common source, vi. 7.12 (38-721).

United are souls, by their highest, vi. 7.15 (38-726).

United souls, intelligence shines down from the peak formed by them, vi. 7.15 (38-726).

Unities, different kinds of, v. 5.4 (32-582).

Uniting of highest parts of men in intelligible, vi. 5.10 (23-327).

Uniting of intelligence, as it rises to the intelligible, iv. 4.1 (28-442).

Uniting soul and body forms individual aggregate, i. 1.6 (53-1197).

Unity, v. 1.6 (10-182); v. 5.4 (32-581).

Unity above all; intelligence and essence. vi. 9.2 (9-149).

Unity absolute, is first, while intelligence is not, vi. 9.2 (9-150).

Unity, abstruse, because soul has repugnances to such researches, vi. 9.3 (9-151).

Unity an accident amongst sense things, something more in the intelligible, vi. 6.14 (34-666).

Unity and essence, genuine relations between, vi. 2.11 (43-911).

Unity and number precede the one and many beings, vi. 6.10 (34-659).

Unity as indivisible and infinite, vi. 9.6 (9-158).

Unity is the self-uniform and formless super form, vi. 9.3 (9-152).

Unity, by it all things depend on the good, i. 7.2 (54-1209).

Unity, by thinking intelligence passes to duality, v. 6.1 (24-333).

Unity, co-existence of, demands organization in system, vi. 7.10 (38-716).

Unity, contained in sense objects, is not unity itself, vi. 6.16 (34-671).

Unity, contemplation in nature, iii. 8 (30-531).

Unity does not even need itself, vi. 9.6 (9-159).

Unity, everything tends toward it as it tends toward the good, vi. 2.12 (43-914). Unity, fundamental of genera, would destroy species, vi. 2.2 (43-894).

Unity, greater in intelligible than in physical world, vi. 5.10 (23-327).

Unity, if passed into the manifold, would destroy universe, iii. 8.10 (30-547).

Unity, imparted by soul is not pure, vi. 9.1 (9-147).

Unity, incomprehensible, vi. 9.4 (9-154).

Unity in manifoldness, vi. 5.6 (23-320).

Unity into plurality split by numbers, vi. 6.9 (34-656).

Unity is in the manifold by a manner of existence, vi. 4.8 (22-296).

Unity is intelligible, though participated in by sense-objects, vi. 6.13 (34-664).

Unity is not intelligence, its manifold produced by a unity, iv. 4.1 (28-443).

Unity, lack of, causes corporeity to be nonentity, iii. 6.6 (26-362).

Unity, multiple, radiation of, v. 3.15 (49-1115).

Unity must be sought for in essence, vi. 5.1 (23-342).

Unity must exist in the intelligible before being applied to mutable beings, vi. 6.11 (34-659).

Unity necessary to existence of all beings, especially collective nouns, vi. 9.1 (9-147).

Unity not category, are arguments against, vi. 2.10 (43-910).

Unity not mere numbering, but existence, vi. 9.2 (9-149).

Unity not synonymous with essence, vi. 2.9 (43-908).

Unity of apperception, iv. 4.1 (28-442).

Unity of being does not exclude unity of other beings, vi. 4.4 (22-290).

Unity of reason constituted by contained contraries, iii. 2.16 (47-1069).

Unity of soul, does not resemble reason unity because it includes plurality, vi. 2.6 (43-901).

Unity of soul not effected by plurality of powers, iv. 9.4 (8-143).

Unity of soul retained on different levels, iv. 3.5 (27-396).

Unity of souls based on their multiplicity, iv. 9.4 (8-143).

Unity of Supreme entailed by its being a principle, v. 4.1 (7-134).

Unity of Supreme only figurative, vi. 9.5 (9-157).

Unity of the soul proves that of the Supreme, vi. 5.9 (23-323).

Unity of will, being an actualization, is the Supreme, vi. 8.13 (39-795).

Unity only for its examination are its parts apart, vi. 2.3 (43-897).

Unity passing into manifold would destroy universe, iii. 8.10 (30-547).

Unity reigns still more in the good, vi. 2.11 (43-912).

Unity self-sufficient, needing no establishment, vi, 9.6 (9-159).

Unity indefinable, referred to by feeling, vi. 9.3 (9-154).

Unity, why world proceeded from it, v. 2.1 (11-193).

Unity's form is principle of numbers, v. 5.5 (32-583).

Universal and unavoidable evils are, i. 8.6 (51-1149).

Universal being, description of, vi. 4.2 (22-286).

Universal being is indivisible, vi. 4.3 (22-288).

Universal being, stars followers of, ii. 3.13 (52-1179).

Universal, second rank, souls of men, ii. 3.13 (52-1180).

Universal soul, first actualization of essence and intelligence, v. 2.2 (11-194).

Universal soul is everywhere entire, vi. 4.9 (22-300).

Universal soul may not be judged by human standards, ii. 9.7 (33-611).

Universal soul's motion, immortalized heaven, ii. 1.4 (40-817).

Universality of creator overcame all obstacles, v. 8.7 (31-562).

Universe, ii. 1 (40-813).

Universe and deity if include separable soul, ii. 3.9 (52-1176).

Universe animated by world-soul, iv. 3.9 (27-404).

Universe as a single harmony, ii. 3.5 (52-1170).

Universe, birth of, destiny of souls depend on, ii. 3.15 (52-1182).

Universe depends on single principle, ii. 3.7 (52-1117).

Universe, diagram of, iv. 4.16 (28-462).

Universe, hierarchical constitution, vi. 2.2 (43-892). Universe is harmony in spite of the faults in the details, ii. 3.16 (52-1185).

Universe like light, sun and moon, v. 6.4 (24-337).

Universe moves in circle, and stands still simultaneously, ii. 2.3 (14-230).

Universe, nothing in it inanimate, iv. 4.36 (28-499).

Universe passions produced by body of stars, ii. 3.13 (52-1178).

Universe, perfection of, evils are necessary, ii. 3.18 (52-1187).

Universe picture, that pictures itself, ii. 3.18 (52-1188).

Universe, plan of, is from eternity, Providence, vi. 8.17 (39-803).

Universe specialized, organ of, every being is, iv. 4.45 (28-510).

Universe would be destroyed if unity passed into the manifold, iii. 8.10 (30-547).

Universe's influence should be partial only, iv. 4.34 (28-494).

Universe's total reason, ii. 3.13 (52-1178).

Unjust acts unastrological theory blame divine reason, iii. 2.10 (47-1059).

Unmeasured, is intelligible number infinite, vi. 6.18 (34-676).

Unnoticed are many new things, iv. 4.8 (28-450).

Unreflective identification not as high as memory, iv. 4.4 (28-445).

Unseen is beauty in supreme fusion, v. 8.11 (31-570).

Uranus, see Kronos, iii. 5.2 (50-1127).

Uranus (Coleus), v. 8.13 (31-573).

Utility not the only deciding factor with the senses, iv. 4.24 (28-475).

Utilized, superior principle not always, i. 1.10 (53-1203).

Varied action, exerted by soul, iv. 7.4 (2-62).

Variety may depend on latency of part of seminal reason, v. 7.1 (18-253).

Variety of world-soul's life makes variety of time, iii. 7.10 (45-1005).

Vase for form, see residence, see jar, iv. 3.20 (27-420).

Vase is the body, iv. 3.7 (27-399).

Vase of creation of Timaeus, iv. 3.7 (27-399).

Vault, Theodore of Asine's infra celestial, ii. 4.1 (12-198); v. 8.10 (31-567).

Vegetables not irrational and rooted in the intelligible, vi. 7.11 (38-717).

Venus, iv. 3.14 (27-412); iii. 5.18 (50-1136); ii. 3.5, 6 (52-1170).

Venus as subordinate nature of world-soul, v. 8.13 (31-573).

Venus beauty, whence it came, v. 8.2 (31-553).

Venus is world-soul, iii. 5.5 (50-1131).

Venus, Jupiter and Mercury also considered astrologically, ii. 3.5 (52-1170).

Venus, mother of Eros, iii. 5.2 (50-1125).

Venus, or the soul is the individual of Jupiter, iii. 5.8 (50-1137).

Venus Urania, vi. 9.9 (9-167).

Vesta, pun on, represents intelligence, v. 5.5 (32-583).

Vesta represents earth, iv. 4.27 (28-480).

Vestige of soul descended into world is demon, iii. 5.6 (50-1132).

Vice as disharmony, iii. 6.2 (26-352).

Vice caused by external circumstances, i. 8.8 (51-1154); ii. 3.8 (52-1174); iii. 1 (3-86); vi. 8 (39-773).

Vice, how soul comes to know it, i. 8.9 (51-1155).

Vice is deprivation in soul, i. 8.11 (51-1157).

Vice not absolute but derived evil, i. 8.8 (51-1155).

Vices, intemperance and cowardliness comes from matter, i. 8.4 (51-1147).

Victory over self is mastery of fate, ii. 3.15 (52-1182).

Vindication, God's justice by philosophy, iv. 4.30 (28-487).

Vine and branches, simile of, iii. 3.7 (48-1088).

Violence, proof of, unnaturalness, as of sickness, v. 8.11 (31-570).

Virtue affects the soul differently from other passions, iii. 6.3 (26-356).

Virtue an intellectualizing habit that liberates the soul, vi. 8.5 (39-780).

Virtue as a harmony, iii. 6.2 (26-352).

Virtue as harmony explains evil in soul, iii. 6.2 (26-352).

Virtue belongs to soul, not to intelligence of super-intelligence, i. 2.2 (19-259).

Virtue can conquer any misfortune, i. 4.8 (46-1031). Virtue changes life from evil to good, i. 7.3 (54-1210).

Virtue considered a good, because participation in good, i. 8.12 (51-1158).

Virtue consists not in conversion but in its result, i. 2.4 (19-261).

Virtue consists of doing good when not under trials, iii. 1.10 (3-98).

Virtue derived from primitive nature of soul, ii. 3.8 (52-1174).

Virtue does not figure among true categories, vi. 2.17 (43-920).

Virtue independent of action, vi. 8.5 (39-779).

Virtue is good, not absolute, but participating, i. 8.8 (51-1155).

Virtue is soul's tendency to unity of faculties, vi. 9.1 (9-1147).

Virtue not corporeal, iv. 7.8 (2-69).

Virtue not possessed by body, iv. 7.8 (2-69).

Virtue of appetite explained, iii. 6.2 (26-354).

Virtue the road to escape evils, i. 2.1 (19-256).

Virtue, without which, God is a mere word ignored by gnostics, ii. 9.15 (33-629).

Virtues, i. 2.

Virtue's achievement makes this the best of all possible worlds, ii. 9.8 (33-615).

Virtues are only purifications, i. 6.6 (1-49).

Virtues are symmetrical in development, i. 2.7 (19-267).

Virtues, Aristotelian, rational, i. 3.6 (20-274).

Virtues, by shaping man, increase divine element in him, i. 2.2 (19-259).

Virtues cannot be ascribed to divinity, i. 2.1 (19-256).

Virtue, choir of, Stoic, vi. 9.11 (9-170).

Virtues, discussion of, is characteristic of genuine philosophy, ii. 9.15 (33-621).

Virtues exist through incorporeality of soul, iv. 7.8 (2-70).

Virtues, higher, are continuations upward of the homely, i. 2.6 (19-265).

Virtues, higher, imply lower but not conversely, i. 3.7 (19-266).

Virtues, higher, merge into wisdom, i. 2.6 (19-265).

Virtues, homely, assimilate us to divinity only partially, i. 2.3 (19-260).

Virtues, homely (civil, prudence, courage, temperance, justice), i. 2.1 (19-257).

Virtues, homely, produce in man a measure and proportion, i. 2.2 (19-259).

Virtues, homely, to be supplemented by divine discontent, i. 2.7 (19-267).

Virtues, homely, yield resemblance to divinity, i. 2.1 (19-256).

Virtues, how they purify, i. 2.4 (19-261).

Virtues, lower, are mutually related, i. 2.7 (19-266).

Virtues must be supplemented by divine discontent, i. 2.7 (19-267).