Book 5 — CONCORDANCE TO PLOTINOS.

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

A

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).