Matter rationalized is body, ii. 7.3 (37-696).
Matter received forms until hidden by them, v. 8.7 (31-562).
Matter, relation of, to reason, illustrates that of opinion to
imagination, iii. 6.15 (26-377).
Matter, since cannot be destroyed, cannot be affected, iii. 6.8
(26-365).
Matter things mingled, contain no perfection, iii. 2.7 (47-1053).
Matter's generation, consequence of anterior principles, iv. 8.6
(6-130).
Matter's primitive impotence before generation, iv. 8.6 (6-130).
Mechanism of ecstasy, v. 8.11 (31-569).
Medicine, v. 9.11 (5-114).
Mediocre, evil men even, never abandoned by Providence, iii. 2.9
(47-1058).
Mediation of soul between indivisible and divisible essence, iv. 2
(21-276).
Mediation of world-souls, through it, benefits are granted to men,
vi. 4.12, 30 (28-457, 486).
Medium cosmologically necessary, but affects sight only slightly, iv.
5.2 (29-517).
Medium needed in Platonism, Aristotelianism, Stoicism, iv. 5.2
(29-516).
Medium not needed in Atomism and Epicurianism, iv. 5.2 (29-516).
Medium of sight, Aristotle's unnecessary iv. 5.1 (29-515).
Medium, though possible, hinders organs of sight, iv. 5.1 (29-514).
Medium, untroubled, is the world-soul, iv. 8.7 (6-130).
Medium's absence would only destroy sympathy, iv. 5.3 (29-519).
Medium's affection does not interfere with vision, iv. 5.3 (29-520).
Memories not needed, unconscious prayer answered by Stars, iv. 4.42
(28-505).
Memories of the past do not increase happiness, i. 5.9 (36-689).
Memory, iv. (27-428).
Memory and reasoning, not implied by world-soul's wisdom, iv. 4.12
(28-457).
Memory and reasoning suspended by omniscient intuition, iv. 4.12
(28-457).
Memory and sensation iv. 6 (41-829).
Memory and sensation, Stoic doctrines of, hang together, iv. 6.1
(41-829).
Memory acts through the sympathy of the soul's highest self, iv. 6.3
(41-832).
Memory, actualization of the soul, iv. 3.25 (27-429).
Memory belongs to divine soul, and to that derived from world-soul,
iv. 3.27 (27-433).
Memory belongs to imagination, iv. 3.29 (27-433).
Memory belongs to the soul alone, iv. 3.26 (27-432).
Memory, both kinds, implies both kinds of imagination, iv. 3.31
(27-438).
Memory definition depends on whether it is animal or human, iv. 3.25
(27-429).
Memory does not belong to appetite, iv. 3.28 (27-434).
Memory does not belong to the power of perception, iv. 3.29 (27-435).
Memory does not belongs to the stars, iv. 4.30 (28-441).
Memory impossible to world-souls to whom there is no time but a
single day, iv. 4.7 (28-450).
Memory inapplicable to any but time limited beings, iv. 3.25 (27-428).
Memory is not identical with feeling or reasoning, iv. 3.29 (27-436).
Memory limited to souls that change their condition, iv. 4.6 (28-448).
Memory may be reduced to sensation, iv. 3.28 (27-434).
Memory needs training and education, iv. 6.3 (41-835).
Memory, none in stars, because uniformly blissful, iv. 4.8 (28-452).
Memory not an image but a reawakening of a faculty, iv. 6.3 (41-833).
Memory not as high as unreflective identification, iv. 4.4 (28-445).
Memory not, but an affection, is kept by appetite, iv. 3.28 (27-434).
Memory not compulsory, iv. 4.8 (28-451).
Memory not exercised by world-souls and stars' souls, iv. 4.6
(28-449).
Memory not intelligible because of simultaneity, iv. 4.1 (28-441).
Memory of soul in intelligible world, iv. 4.1 (28-441).
Memory peculiar to soul and body, iv. 3.2 (27-430).
Memory, possession of, not caused by incarnation of soul, iv. 3.26
(27-431).
Memory problems depend on definition, iv. 3.25 (27-429).
Memory, timeless, constitutes self-consciousness, iv. 3.25 (27-429).
Memory when beyond, helped by training here below, iv. 4.5 (28-447).
Memory would be hindered if soul's impressions were corporeal, iv.
7.6 (2-66).
Men are kings, v. 3.4 (49-1094).
Men both, we are not always as we should be, vi. 4.14 (22-308).
Men escape chance by interior isolation, vi. 8.15 (39-800).
Men non-virtuous, do good when not hindered by passions, iii. 1.10
(3-98).
Men of three kinds, sensual, moral and spiritual, v. 9.1 (5-102).
Men seek action when too weak for contemplation, iii. 8.4 (30-536).
Men sense and intelligible, difference between, vi. 7.4 (38-705).
Men, three in each of us, vi. 7.6 (38-708).
Men, three in us, fate of them is, brutalization or divinization, vi.
7.6 (38-709).
Men, three kinds of, v. 9.1 (5-102).
Mercury, Jupiter and Venus, also considered astrologically, ii. 3.5
(52-1169).
Metal is to statue as body to soul, iv. 7.8 (2-76).
Messengers of divinities are souls incarnated, iv. 3.12, 13 (27-409);
iv. 8.5 (6-127).
Metaphorical is all language about the Supreme, vi. 8.13 (39-795).
Method of creation, ii. 3.17 (52-1186).
Method of ecstasy is to close eyes of body, i. 6.8 (1-52).
Methods of dialectic differ with individuals, i. 3.1 (20-269).
Methods of participation in good, i. 7.1 (54-1208).
Metis or prudence (myth of), iii. 5.5 (50-1130).
Microcosm, iv. 3.10 (27-406).
Migrating of soul psychologically explained, vi. 4.16 (22-310).
Minerva, vi. 5.7 (23-321).
Minos, vi. 9.7 (9-162).
Miracle, matter participates in existence, while not participating in
it, iii. 6.14 (26-376).
Mire, unruly, soul falls into, when plunging down, i. 8.13 (51-1160).
Mirror, iv. 3.30 (27-437); iv. 5.7 (29-528).
Mirror empty, reflects everything like matter, iii. 6.7 (26-363).
Mirror, simile of, i. 4.10 (46-1034).
Misfortune and punishment, significance of, iv. 3.16 (27-414).
Misfortune, experience of, does not give senses to man, vi. 7.1
(38-697).
Misfortune foreseen by God, not cause of human senses, vi. 7.1
(38-697).
Misfortune none too great to be conquered by virtues, i. 4.8
(46-1031).
Misfortune to the good only apparent, iii. 2.6 (47-1051).
Mithra, simile of, used, iii. 2.14 (47-1064).
Mixture, consequences of soul and body, i. 1.4 (53-1195).
Mixture, elements are not, but arise from a common system, ii. 1.7
(40-824).
Mixture explained by evaporation (Stoic), ii. 7.2 (37-694).
Mixture limited to energies of the existent, iv. 7.2, 8 (2-58, 68).
Mixture of intelligence and necessity, i. 8.7 (51-1152).
Mixture of soul and body impossible, i. 1.4 (53-1194).
Mixture of soul divisible, ii. 3.9 (52-1176).
Mixture of unequal qualities, ii. 7.1 (37-693).
Mixture that occupies more space than elements, ii. 7.1 (37-693).
Mixture, theory of, of Alexander of Aphrodisia, ii. 7.1 (37-691); iv.
7.2 (2-58).
Mixture to the point of total penetration, ii. 7 (37-691).
Modality, should not occupy even third rank of existence, vi. 1.30
(42-887).
Model, v. 8.8 (31-564).
Model for producing principle, is form, v. 8.7 (31-561).
Model, image bound to it by radiation, vi. 4.10 (22-300).
Model, interior, cause of appreciation of interior beauties, i. 6.4
(1-45).
Model of reason, is the universal soul, iv. 3.11 (27-407).
Model of the old earth, gnostic, ii. 9.5 (33-607).
Model of the universe is intelligible world, vi. 7.12 (38-720).
Model, previous, object's existence implies, vi. 6.10 (34-658).
Model, superior, method of producing assimilation, i. 2.7 (19-267,
268).
Modesty is part of goodness, ii. 9.9. (33-616).
Modification derived from foreign sources, i. 1.9 (53-1202).
Modified matter, is Stoic God, vi. 1.27 (42-881).
Molecules could not possess life and intelligence, iv. 7.2 (2-57).
Monism of the Stoics breaks down just like dualism, v. 1.27 (42-883).
Moon, limit of world-sphere, ii. 1.5 (40-820).
Moon, sun and light universe like, v. 6.4 (24-337).
Moral beauties, more delightful than sense-beauties, i. 6.4 (1-45).
Moral men, v. 9.1 (5-102).
Moral men become superficial, v. 9.1 (2-102).
Moralization, iv. 4.17 (28-464).
Moralization decides government of soul, iv. 4.17 (28-464).
Mortal, either whole or part of us, iv. 7.1 (2-56).
Mother, nurse, residence and other nature is matter, iii. 6.18
(26-384).
Motion, how imparted to lower existences, ii. 2.2 (14-231).
Motion is below the One, iii. 9.7 (13-225).
Motion of fire, is straight, ii. 2.1 (14-228).
Motion of soul is circular, ii. 2.1 (14-229).
Motion, single, effected by body, and different ones by soul, iv. 7.4
(2-62).
Motion spontaneous, of universal soul, immortalizes heaven, ii. 1.4
(40-818).
Motions, conflicting, due to presence of bodies, ii. 2.2 (14-231).
Motions, different, caused by soul, iv. 7.5 (2-62).
Motive, essential to determination, iii. 1.1 (3-87).
Motives of creation ii. 9.4 (33-605).
Movement, v. 1.4 (10-180).
Movement and rest, destruction also inapplicable, ii. 9.1 (33-600).
Movement and stability exist because thought by intelligence, vi. 2.8
(43-904).
Movement another kind of stability, vi. 2.7 (43-903).
Movement cannot be reduced to any higher genus, vi. 3.21 (44-971).
Movement, circular of the soul, iv. 4.16 (28-462).
Movement divided in natural, artificial and voluntary, vi. 3.26
(44-980).
Movement does not beget time, but indicates it, iii. 7.11 (45-1009).
Movement for sense objects, vi. 3.23 (44-976).
Movement, how can it be in time if changes are out of time, vi. 1.16
(42-864).
Movement is a form of power, vi. 3.22 (44-973).
Movement is active for, and is the cause of other forms, vi. 3.22
(44-974).
Movement, is change anterior to it? vi. 3.21 (44-972).
Movement measured by space because of its indetermination, iii. 7.11
(45-1011).
Movement measures time, and is measured by it, iii. 7.12 (45-1011).
Movement of combination, vi. 3.25 (44-978).
Movement of displacement is single, vi. 3.24 (44-927).
Movement, of its image time, is eternity, iii. 7, int. (45-985).
Movement of the heavens, ii. 2 (14-227).
Movement of the soul is attributed to the primary movement, iii. 7.12
(45-985).
Movement, persistent, and its interval, are not time, but are within
it, iii. 7.7 (45-999).
Movement, three kinds, ii. 2.1 (14-227).
Movement, under it, action and suffering may be subsumed, vi. 1.17
(42-866).
Movement, why it is a category, vi. 3.20 (44-971).
Multiple unity, iv. 9.1 (8-139).
Multiple unity, radiation of, v. 3.15 (49-1115).
Multiplicity could not be contained in the first, vi. 7.17 (38-729).
Multiplicity demands organization in system, vi. 7.10 (38-716).
Multiplicity of intelligences implies their natural differences, vi.
7.17 (38-730).
Multitude, how it precedes from the One, v. 9.14 (5-116); vi. 7
(38-697).
Multitude is distance from an unity, and is an evil, vi. 6.1 (34-643).
Multitude of ideas of the good, vi. 7 (38-697).
Muses, v. 8.10 (31-569); iii. 7.10 (45-1005).
Music makes the musician, v. 8.1 (31-552).
Musician educated by recognizing truths he already possesses, i. 3.1
(20-270).
Musician, how he rises to intelligible world, i. 3.1 (20-270).
Musician led up by beauty, i. 3.1 (20-270).
Mutilation of Saturn typifies splitting of unity, v. 8.13 (31-573).
Mysteries, v. 3.17 (49-1120).
Mysteries, ancient, their spiritual truth, vi. 9.11 (9-169).
Mysteries purify and lead to nakedness in sanctuary, i. 6.6 (1-50).
Mystery of derivation of Second from First, v. 1.6 (10-181).
Mystery rites explain secrecy of ecstasy, vi. 9.11 (9-169).
Mystery teachings of hell, i. 6.6 (1-49).
Myths explained by body's approach to the soul, iii. 5.10 (50-1138).
Myths, object of, is to analyze and distinguish, iii. 5.10 (50-1139).
Myths of ithyphallic Hermes, iii. 6.19 (26-385).
Myths of Need and Abundance, iii. 6.14 (26-375).
Myths, see Abundance, Need of, iii. 6.14 (26-375).
Nakedness follows purification in mysteries, i. 6.6 (1-50).
Names of Supreme approximations, v. 5.6 (32-584).
Narcissus, i. 6.8 (1-52); v. 8.2 (31-554).
Narcissus followed vain shapes, i. 6.8 (1-52).
Natural characteristics, derived from categories in intelligible, v.
9.10 (5-113).
Natural law, by it all prayers are answered, even of evil, iv. 4.42
(28-505).
Natural movements, vi. 3.26 (44-980).
Nature and elements, there is continuity between, iv. 4.14 (28-459).
Nature, and origin of evils, i. 8 (51-1142).
Nature as weaker contemplation, iii. 8.4 (30-535).
Nature betrayed, but not affected by stars, iii. 1.6 (3-95).
Nature, capable of perfection as much as we, ii. 9.5 (33-607).
Nature, cause coincides with it in intelligible, vi. 7.19 (38-735).
Nature contemplation in unity, iii. 8 (30-542).
Nature, contrary to loves, are passions of strayed souls, iii. 5.7
(50-1135).
Nature dominates in plants, but not in man, iii. 4.1 (15-233).
Nature first actualization of universal soul, v. 2.1 (11-194).
Nature is immovable as a fall, but not as compound of matter and
form, iii. 8.2 (30-533).
Nature is ultimate cause, iii. 1.1 (3-87).
Nature law directs soul, ii. 3.8 (52-1173).
Nature, lowest in the world-soul's wisdom, iv. 4.13 (28-458).
Nature of divine intelligence, i. 8.2 (51-1143).
Nature of evil, i. 8.3 (51-1144).
Nature of intelligence proved, v. 9.3 (5-104).
Nature of soul is intermediate, iv. 8.7 (6-130).
Nature of Supreme, i. 8.2 (51-1144).
Nature of universal soul, i. 8.2 (51-1144).
Nature posterior to intelligence, iv. 7.8 (2-78).
Nature reason is result of immovable contemplation, iii. 8.2 (30-533).
Nature, relation of animal to human, i. 1.7 (53-1199).
Nature sterility indicated by castration, iii. 6.19 (26-384).
Nature, Stoic name for generative power in seeds, v. 9.6 (5-110).
Nature, to what part belongs emotions? i. 1.1 (53-1191).
Nature's mother is universal reason and father the formal reasons,
iii. 8.4 (30-535).
Nature's progress aided by auxiliary arts, v. 9.11 (5-114).
Necessary, begetting of Second by First, v. 4.1 (7-135).
Necessary things are those whose possession is unconscious, i. 4.6
(46-1027).
Necessity, characteristic of intelligence, v. 3.6 (49-1100).
Necessity does not include voluntariness, iv. 8.5 (6-127).
Necessity, Heraclitian, iii. 1.4 (3-91).
Necessity mingled with reason, iii. 3.6 (48-1080).
Necessity of continuous procession to Supreme, iv. 8.5 (6-129).
Necessity of existence of the First, v. 4.1 (7-134).
Necessity of illumination of darkness must have been eternal, ii.
9.12 (33-623).
Necessity, spindle of, Platonic, iii. 4.6 (15-242); ii. 3.9 (52-1171).
Nectar, iii. 5.7 (50-1133).
Nectar is memory of vision of intelligible wisdom, v. 8.10 (31-569).
Need and Abundance, myth of, iii. 6.14 (26-375).
Need, or Poros, iii. 5.2, 5, 6, 7, 10 (50-1125 to 1135).
Negative necessary to a definition, v. 5.6 (32-584).
Neutral evil is matter, vi. 7.28 (38-746).
New things, unnoticed, their perception not forced, iv. 4.8 (28-450).
New world arises out of Jupiter begotten by result of ecstasy, v.
8.12 (31-572).
Night objects prove uselessness of sight medium, iv. 5.3 (29-519).
Non-being is matter, cannot be anything actual, ii. 5.4 (25-347).
Nonentity has intelligent life beneath being, iii. 6.6 (26-360).
Nonentity is matter, i. 8.5 (51-1150).
Normative element of life, is Providence, iii. 3.5 (48-1084).
Noses, pug, and Roman, due to matter, v. 9.12 (5-115).
Nothing is contained in One; reason why everything can issue from it,
v. 2.1 (11-193).
Notions, scientific, are both prior and posterior, v. 9.7 (5-110).
Nowhere and everywhere is Supreme, inclination and imminence, vi.
8.16 (39-801).
Number and unity proceed from the One and many beings, vi. 6.10
(34-659).
Number as universal bond of universe, vi. 6.15 (34-670).
Number can be said to be infinite, vi. 6.19 (34-674).
Number, category, v. 1.4 (10-180).
Number exists for every animal and the universal animal, vi. 6.15
(34-668).
Number follows and proceeds from essence, vi. 6.9 (34-655).
Number is not in quantity, vi. 1.4 (42-842).
Number, posterior to, is intelligible line, vi. 6.17 (34-674).
Number, what is it to infinite? vi. 6.2 (34-644).
Number within is the number, constituted with our being, vi. 6.16
(34-673).
Numbers, vi. 6 (34-651).
Numbers and dimensions are so different as to demand different
classification, vi. 2.13 (43-916).
Numbers and ideas, identification of, vi. 6.9 (34-656).
Numbers and magnitudes, are of different kinds of quantity, vi. 1.4
(42-843).
Numbers are not quantity in themselves, vi. 1.4 (42-842).
Numbers form part of the intelligible world, vi. 6.4 (34-647).
Numbers, intelligible, are identical with thought, v. 5.4 (32-582).
Numbers intelligible, difficulties connected with, vi. 6.16 (34-671).
Numbers must exist in the primary essence, vi. 6.8 (34-654).
Numbers participated in by objects, vi. 6.14 (34-667).
Numbers, principle is unity's form, v. 5.5 (32-583).
Numbers, Pythagorean, intelligible discussed, vi. 6.5 (34-649).
Numbers, quantitative, v. 5.4 (32-583).
Numbers, regulated generation of everything, vi. 6.15 (34-670).
Numbers, soul as v. 1.5 (10-187); vi. 5.9 (23-324).
Numbers split the unity into plurality, vi. 6.9 (34-656).
Numbers, two kinds, essential and unitary, vi. 6.9 (34-657).
Numbers, veritable, are intelligible entities, vi. 6.14 (34-668).
Numenian name of Divinity, Essence and Being, v. 9.3 (5-104); v. 8.5
(31-560); vi. 6.9 (34-656).
Numerals, veritable, of the man in himself, are essential, vi. 6.16
(34-672).
Nurse, mother, residence and other nature is matter, iii. 6.19
(26-384).
Object itself did not grasp intellect, i. 1.9 (53-1201).
Objective justice and beauty to which we are united, v. 1.11 (10-190).
Objective world subsists even when we are distracted, v. 1.12
(10-191).
Objects existence implies a previous model, vi. 6.10 (34-658).
Objects outside have unitary existence, vi. 6.12 (34-662).
Objects participate in numbers, vi. 6.14 (34-667).
Obstacle to divinity is failure to abstract from Him, vi. 8.21
(39-811).
Obstacle to the soul is evil, i. 8.12 (51-1159).
Obstacles lacking to creator, because of his universality, v. 8.7
(31-562).
Omnipresence explained by possession of all things, without being
possessed by them, v. 5.9 (32-589).
One, v. 4; v. 4.2 (7-134, 136).
One and Good, vi. 9 (1-47).
One and many, like circle, is intelligence, iii. 8.8 (30-543).
One and many, puzzle of, decides genera of essence, vi. 2.4 (43-898).
One for Supreme, is mere negation of manifold, v. 5.6 (32-585).
One, independent of the one outside, vi. 6.12 (34-661).
One is all things, but none of them, v. 2.1 (11-193).
One is everywhere by its power, iii. 9.4 (13-224).
One is formless, v. 5.6 (32-585).
One is nowhere, iii. 9.4 (13-224).
One is super-rest and super-motion, iii. 9.7 (13-225).
One not absolute, but essentially related to one examined, vi. 2.3
(43-896).
One not thinker, but thought, itself, vi. 9.6 (9-160).
One present without approach, everywhere though nowhere, v. 5.8
(32-587).
One related in some genera, but not in others, vi. 2.3 (43-896).
One so far above genera is not to be counted, vi. 2.3 (43-895).
One, the soul, like divinity, always is, iv. 3.8 (27-402).
One within us, independent of the one outside, vi, 6.12 (34-661).
Opinion as sensation, v. 5.1 (32-576).
Opinion, in relation to imagination, illustrates that of matter to
reason, iii. 6.15 (26-377).
Opinions, false, are daughters of involuntary passions, i. 8.4
(51-1147).
Opportunity and suitability, cause of, put them beyond change, vi.
8.18 (39-806).
Opposition, ii. 3.4 (52-1168).
Opposition among inanimate beings (animals and matter), iii. 2.4
(47-1048),
Optimism right, v. 5.2 (32-579).
Order, cosmic, is natural, iv. 3.9 (27-404).
Order exists only in begotten, not in seminal reason, iv. 4.16
(28-461).
Order in the hierarchy of nature, ours cannot be questioned, iii. 3.3
(48-1079).
Order is anteriority in the intelligible, iv. 4.1 (28-443).
Order, priority of, implies conception of time, iv. 4.16 (28-461).
Organ, the universe, every being is, iv. 4.45 (28-510).
Organs alone, could be affected, iii. 6.2 (26-354).
Origin and nature of evils, i. 8 (51-1142).
Origin, causeless, really is determinism, iii. 1.1 (3-86).
Origin of God, puzzling, by our starting from chaos, vi. 8.11
(39-792).
Origins of evil, sins and errors, i. 1.9 (53-1201).
Otherness is characteristic of matter, ii. 4.13 (12-214).
Ours is not intelligence, but we, i. 1.13 (53-1206).
Ours, why discursive reason is, v. 3.3 (49-1093).
Outer man, only, affected by changes of fortune, iii 2.15 (47-1067).
Pair, vi. 7.8; vi. 2.11; v. 1.5; vi. 7.39.
Pair or dyad, v. 5.4 (32-582).
Pandora, iii. 6.14 (26-375); iv. 3.14 (27-412).
Panegyrists, who degrade what they wrongly praise, v. 5.13 (32-596).
Pangs of childbirth, v. 5.6 (32-585).
Paris, iii. 3.5 (48-1085).
Part in scheme, soul must fit itself to, iii, 2.17 (47-1071).
Partake of the one according to their capacities, vi. 4.11 (22-302).
Partial only should be the influence of universe, iv. 4.34 (28-494).
Participation by matter in the intelligible, only by appearance, iii.
6.11 (26-369).
Participation can be only in the intelligible, vi. 4.13 (22-306).
Participation in good, two methods of, i. 7.1 (54-1208).
Participation in sense-objects by unity is intelligible, vi. 6.13
(34-664).
Participation in the world of life is merely a sign of extension, vi.
4.13 (22-306).
Participation, method of, inferior in intelligible, vi. 5.12 (23-329).
Participation of matter in existence and opposite, iii. 6.4 (26-357).
Participation of matter in ideas, proves simile of head with faces,
vi. 5.8 (23-321).
Participations, difference of senses of, allows matter to remain
impassible, iii. 6.9 (26-366).
Partition of fund of memory between the two souls, iv. 3.31 (27-439).
Parts, actual division in, would be denial of the whole, iv. 3.12
(27-390).
Parts can be lost by body, not by soul, iv. 7.5 (2-63).
Parts divisible and indivisible, in the whole of a soul, iv. 3.19
(27-419).
Parts, in incorporeal things, have several senses, iv. 3.2 (27-390).
Parts, as wine in jars, Manichean theory, rejected, iv. 3.20 (27-421).
Parts, mathematical, not applicable as a soul, iv. 3.2 (27-390).
Parts of a manifold unity are a part only, for examination, vi. 2.3
(43-897).
Parts of Supreme, mere, subordinate divinities, denied, v. 8.9
(31-566).
Parts, physical, term limited, iv. 3.2 (27-389).
Passage into world of life is body's relation to the soul, vi. 4.12
(22-304).
Passibility of judgment and of soul, iii. 6.1 (26-350).
Passing of intelligence from unity to duality, by thinking, v. 6.1
(24-333).
Passion as category (see action), vi. 1.17 (42-866).
Passional changes in body, not in passional part of soul, iii. 6.3
(26-356).
Passional love elevating, though open to misleading temptations, iii.
5.1 (50-1124).
Passionate love twofold, sensual and beautiful, iii. 5.1 (50-1122).
Passions affect soul differently from virtue and vice, iii. 6.3
(26-356).
Passions arise from seminal reasons, ii. 3.16 (52-1184).
Passions felt by soul, without experiencing them, iv. 4.19 (28-466).
Passions, how they penetrate from the body into the soul, i. 1.3
(53-1194).
Passions involuntary are mothers of false opinions, i. 8.4 (51-1147).
Passions, modes of feeling, i. 1.1 (53-1191).
Passions not caused by soul, ii. 3.16 (52-1184).
Passions of strayed souls are loves contrary to nature, iii. 5.7
(50-1135).
Passions of universe produced by body of stars, ii. 3.10 (52-1177).
Passions reduced external images, iii. 6.5 (26-358).