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).