Suchness later than being and quiddity, ii. 6.2 (17-248).
Suffering and action cannot be separate categories, vi. 1.17 (42-866).
Suffering of most men physical, virtuous man suffers least because
most suffering is physical, i. 4.13 (46-1036).
Suffering part of virtuous man is the higher, i. 4.13 (46-1036).
Suggestive is influence of reason, i. 2.5 (19-264).
Suicide, i. 9 (16-243).
Suicide breaks up the appointed time of life, i. 9 (16-244).
Suicide unavailable even to avoid insanity, i. 9 (16-244).
Suitability and opportunity, cause of, puts them beyond chance, vi.
8.18 (39-806).
Sun and ray, simile of, v. 5.7 (32-587); v. 3.9 (49-1105).
Sun as well as stars, may be prayed to, iv. 4.30 (28-486).
Sunlight exists everywhere, vi. 4.7 (22-296).
Sunrise only image for divine approach, v. 5.8 (32-588).
Superabundance, manner in which all things issue from one, v. 2.1
(11-194).
Super-beauty and super-virtue, vi. 9.11 (9-170).
Super-beauty of the Supreme, v. 8.8 (31-564).
Super-being achieved in ecstasy, vi. 9.11 (9-170).
Super-essential principle does not think, v. 6.1 (24-333).
Super-essentiality and super-existence of Supreme, v. 3.17 (49-1119).
Super-existence and super-essentiality of Supreme, v. 3.17 (49-1119);
v. 4.2 (7-137).
Super-existence of first principle, vi. 7.38 (38-763).
Super-form is uniform unity, vi. 9.3 (9-152).
Super-goodness is Supreme, vi. 9.6 (9-160).
Superior principle not always utilized, i. 1.10 (53-1203).
Superior would be needed if the good thought, vi. 7.40 (38-767).
Super-liberty may be attributed to intelligence, vi. 8.6 (39-782).
Super-master of himself is the Supreme, vi. 8.10 (39-790).
Super-rest, super-motion, super-thought is the one
super-consciousness and super-life, iii. 9.7, 9 (13-226).
Super-virtue, soul meets absolute beauty, vi. 9.11 (9-170).
Supra active, the good is, as supra-cogitative, v. 6.6 (24-338).
Supra cogitative, the good as, is also supra-active, v. 6.6 (24-338).
Supra-thinking principle does not think, necessary to working of
intelligence, v. 6.2 (24-334).
Supremacy is the cause of the good, vi. 7.23 (38-739).
Supremacy of good implies its supremacy over all its possessions, v.
5.13 (32-595).
Supreme admits of no reasoning, demonstration, faith or cause, v. 8.7
(31-563).
Supreme, all language about it is metaphorical, vi. 8.13 (39-795).
Supreme as a spring of water, iii. 8.10 (30-547).
Supreme as being as being and essence, v. 3.17 (49-1119); v. 9.2
(7-149); v. 4.2 (7-138); v. 5.5 (32-584); v. 5.5 (32-585).
Supreme, assisted by intelligence would have no room for chance, vi.
8.17 (39-804).
Supreme banishes all chance, vi. 8.10 (39-789).
Supreme being not produced by chance, vi. 8.11 (39-793).
Supreme beyond chance because of suitability, vi. 8.17 (39-806).
Supreme can be approached sufficiently to be spoken of, v. 3.14
(49-1114).
Supreme can be attributed contingence only under new definition, vi.
8.9 (39-787).
Supreme can be attributed physical qualities only by analogy, vi. 8.8
(39-785).
Supreme cannot aspire higher, being super-goodness, vi. 9.6 (9-159).
Supreme commands himself, vi. 8.20 (39-809).
Supreme consists with himself, vi. 8.15 (39-800).
Supreme could not be called chance by any one who had seen him, vi.
8.19 (39-807).
Supreme, every term should be limited by some what or higher, vi.
8.13 (39-797).
Supreme formlessness shown by approaching soul's rejection of form,
vi. 7.34 (38-756).
Supreme inevitable for intelligence that is intelligible, iii. 8.9
(30-544).
Supreme intelligence is king of kings, v. 15.3 (32-580).
Supreme intelligence, nature of, i. 8.2. (51-1144).
Supreme is both being and whyness, ii. 7.2 (37-707).
Supreme is entirely one, does not explain origin of manifold, v. 9.14
(5-116).
Supreme is essential beauty, the shapeless shaper and the
transcendent, vi. 7.33 (38-754).
Supreme is everywhere and nowhere, is inclination and imminence, vi.
8.16 (39-801).
Supreme is ineffable, v. 3.13 (49-1113).
Supreme is limitless, v. 7.32 (38-753).
Supreme is potentiality of all things, above all actualization, iii.
8.10 (30-546).
Supreme is super-being, because not dependent on it, vi. 8.19
(39-807).
Supreme is the good, because of its supremacy, vi. 7.23 (38-739).
Supreme is the power, really master of himself, vi. 8.9 (39-788); vi.
8.10 (39-790).
Supreme is will being and actualization, vi. 8.13 (39-795).
Supreme must be free, as chance is escaped by interior isolation, vi.
8.13 (39-795); vi. 8.15 (39-800).
Supreme must be simple and not compound, ii. 9.1 (33-599).
Supreme named Apollo, v. 5.6 (32-584).
Supreme not intelligence that aspires to form of good, iii. 8.10
(30-548).
Supreme of three ranks of existence is the beautiful, vi. 7.42
(38-770).
Supreme one only figuratively, vi. 9.5 (9-157).
Supreme principles must then be unity, intelligence and soul, ii. 9.1
(33-600).
Supreme, proven by the unity of the soul, vi. 5.9 (23-323).
Supreme super-master of himself, vi. 8.12 (39-793).
Supreme unity adjusts all lower group unities, vi. 6.11 (34-660).
Supreme would wish to be what he is, is such as he would wish to be,
vi. 8.13 (39-796); vi. 8.15 (39-800).
Swine, simile of the impure, i. 6.6 (1-49).
Sympathy between individual and universal soul due to common origin,
iv. 3.8 (48-1088); v. 8.12 (31-571).
Syllables a quantity, vi. 3.12 (44-954).
Symmetry, earthly, contemplates universal symmetry, v. 9.11 (5-114).
Symmetry, Stoic definition of beauty, opposed, i. 6.1 (1-41).
Sympathetic harmony, earth feels and directs by it, iv. 4.26 (28-477).
Sympathy, cosmic, ii. 1.7 (40-824).
Sympathy, does not force identity of sensation, iv. 9.3 (8-142).
Sympathy implies unity of all beings in lower magic enchantment, iv.
9.3 (8-152).
Sympathy, love working as, effects magic, iv. 4.40 (28-503).
Sympathy of soul and body, iv. 4.23 (28-473).
Sympathy of soul's highest self, basis of memory, iv. 6.3 (41-832).
Sympathy or community of affection, Stoic, iv. 7.3 (2-59).
System, co-existence of unity and multiplicity, demands organization
in, vi. 7.10 (38-716).
Taming of body, i. 4.14 (46-1037).
Theology revealed by astrology, ii. 3.7 (52-1172).
Telescoping, of intelligible entities, v. 9.10 (5-113).
Temperament of corporeal principles, is health, iv. 7.8 (2-71).
Temperament, soul as mixture, iv. 7.2 (2-58).
Temperance, gate of ecstasy, i. 6.9 (1-53).
Temperance interpreted as purification, i. 6.6 (1-49).
Temperance is not real category, vi. 2.18 (43-923).
Temperate man is good's independence from pleasure, vi. 7.29 (38-747).
Temples of divinity, explained by psychology, iv. 3.1 (27-387).
Temporal conceptions implied by priority of order, iv. 4.16 (28-461).
Tending towards the good, all things tend towards the one, vi. 2.12
(43-914).
Tension, Stoic, iv. 7.13 (2-83); iv. 5.4 (29-522).
Terrestrial things do not last so long as celestial ones, ii. 1.5
(40-819).
Testimony, to its creator by world, iii. 2.3 (47-1047).
The living animal, i. 1.5 (53-1126).
Theodore, from P1ato's Theatetus, i. 8.6 (51-1150).
Theodore of Asine, his infra celestial vault (invisible place), v.
8.10 (31-567); ii. 4.1 (12-198).
Theory of happiness consisting in reasonable life, i. 4.2 (46-1022).
Thing in itself, differs from nonentity, ii. 4.10 (12-207).
Thing in itself, qualityless, found by abstraction, ii. 4.10 (12-207).
Things good is their form, vi. 7.27 (38-744).
Think, body cannot, iv. 7.8 (2-68).
Thinking in conformity with intelligence, two ways, v. 3.4 (49-1094).
Thinking is perception without help of the body, iv. 7.8 (2-68).
Thinking ourselves, is thinking an intellectual nature, iii. 9.6
(13-224).
Thinking principle, the first, is the general second, v. 6.2 (24-335).
Thinking principles--which is the first, and which is the second? v.
6.1 (24-335).
Third principle is soul, iii. 9.1 (13-221).
Third rank of existence should not be occupied by modality, vi. 1.30
(42-887).
Thought and life, different grades of, iii. 8.7 (30-540).
Thought actualization of light, v. 1.5 (10-181).
Thought as first actualization of a hypostasis is not in first
principle, vi 7.40 (38-766).
Thought as touch of the good leads to ecstasy, vi. 7.36 (38-760).
Thought below one and Supreme, iii. 9.7, 9 (13-226).
Thought beneath the super essential principle, v. 6 (24-339).
Thought distracted from by sensation, iv. 8.8 (6-132).
Thought implies simultaneous unity and duality, v. 6.1 (24-333).
Thought in first principle would imply attributes, and that
manifoldness, v. 6.2 (24-336).
Thought is actualized intelligence, v. 3.5 (49-1097).
Thought is beneath the first so intelligence implies the latter, v.
6.5 (24-338); v. 6.2, 6 (24-339).
Thought is inspiration for good, v. 6.5 (24-338).
Thought is integral part of intelligence, v. 5.2 (32-579).
Thought is seeing the intelligible, v. 4.2 (7-138).
Thought is the form; shape the actualization of being, v. 9.8 (5-111).
Thought, life and existence, contained in primary existence, v. 6.6
(24-339).
Thought made impossible only by the first principle being one
exclusively, v. 6.3 (24-335).
Thought, one with sight, v. 1.5 (10-181).
Thought, self direction of, is not changeableness, iv. 4.2 (28-444).
Thought, the means by which intelligence passes from unity to
duality, v. 6.1 (24-333).
Thoughts, conceptive, demand intermediary sensation, iv. 4.23
(28-472).
Thoughts, contrary to rights, possess real existence, iii. 5.7
(50-1136).
Thoughts, highest, have incorporeal objects, iv. 7.8 (2-68).
Three kinds of men, v. 9.1 (5-102).
Three men in each of us, vi. 7.6 (38-708).
Three principles, v. 6.2 (24-334 to 337); v. 1.10 (10-189).
Three ranks of existence, vi. 4.11 (22-302); v. 1.10 (10-189); v.
6.2 (24-335); iii. 3.3 (48-1077); iii. 5.9 (50-1138); vi. 1.30
(43-887); vi. 7.6 (38-708).
Three spheres, v. 1.8 (10-186).
Threefold activity of soul, thought, self-preservation and creation,
iv. 8.3 (6-125).
Time and eternity, iii. 7 (45-985).
Time arose as measurement of the activity of the universal soul, iii.
7.10 (45-1005).
Time as motion, errors in, iii. 7.1 (45-987).
Time becomes, iii. 7, int. (45-985).
Time can be increased, why not happiness, i. 5.7 (36-687).
Time cannot be divided without implying soul's action, iv. 4.15
(28-460).
Time, considered as motion, as moveable or as something of motion,
iii. 7.6 (45-996).
Time, if it is a quantity, why a separate category? vi. 1.13 (42-861).
Time included action and reaction of soul, not soul itself, iv. 4.15
(28-460).
Time is also within us, iii. 7.12 (45-1014).
Time is as interior to the soul as eternity is to existence, iii.
7.10 (45-1008).
Time is measured by movement and is measure of movement, iii. 7.12
(45-1011).
Time is no interval of movement (Stoic Zeno), iii. 7.7 (45-999).
Time is not a numbered number (Aristotle), iii. 7.8 (45-1000).
Time is not a quantity, vi. 1.5 (42-844).
Time is not an accident or consequence of movement, iii. 7.9
(45-1004).
Time is not begotten by movement but only indicated thereby, iii.
7.11 (45-1009).
Time is not motion and rest (Strato), iii. 7.7 (45-1000).
Time is not movement, iii. 7.7 (45-997).
Time is not the number and measure of movement (Aristotle), iii. 7.8
(45-1000).
Time is present everywhere, as against Antiphanes and Critolaus, iii.
7.12 (45-1013).
Time is the length of the life of the universal soul, iii. 7.11
(45-1008).
Time is the life of the soul, considered in the movement by which she
passes from one actualization to another, iii. 7.10 (45-1005).
Time is the model of its image eternity, iii. 7 int. (45-985).
Time is the universe, iii. 7.1 (45-986).
Time is to the world-soul, what eternity is to intelligence, iii.
7.10 (45-1007).
Time joined to actions to make them perfect, vi. 1.19 (42-868).
Time must be studied comparatively among the philosophers, iii. 7.6
(45-996).
Time none, only a single day for world-souls, iv. 4.7 (28-450).
Time or place do not figure among the categories, vi. 2.16 (43-919).
Time, Plato uncertain about it, iii. 7.12 (45-1012).
Time replaced by eternity in intelligible world, v. 9.10 (5-113).
Time's nature will be revealed by its birth, iii. 7.10 (45-1005).
Toleration by soul, without guilt, iii. 1.8 (3-97).
Tomb of soul is body, iv. 8.1, 4 (6-126).
Tool, body uses the soul as, i. 1.2 (55-1194); iv. 7.1 (2-57).
Tools are intermediate, like sense shape, iv. 4.23 (28-473).
Torments of hell are reformatory, iv. 4.45 (28-448).
Total reason of universe, ii. 3.13 (52-1179).
Touch, the good is a simple perception of itself, vi. 7.39 (38-764).
Touched with the good is the greatest of sciences, vi. 7.36 (38-760).
Trace of life, left by soul when leaving body, iv. 4.29 (28-483).
Trace of the One, is the being of souls, v. v. 5 (32-583).
Traditions of divinity contained by the world, ii. 9.9 (33-616).
Training and education, memory needs, iv. 6.3 (41-835).
Training here below help souls to remember when beyond, iv. 4.5
(28-448).
Training of interior vision, i. 6.9 (1-53).
Trance of ecstasy, vi. 9.11 (9-169).
Transcendence of good over intelligence and life, v. 3.16 (49-1117).
Transcendent, v. 3 (49-1090).
Transcendent shapeless shaper and essential beauty is supreme, vi.
7.33 (38-754).
Transcending unity demanded by contemplation of intelligence, v. 3.10
(49-1106).
Transition of sense-beauty to intellectual, i. 6.3 (1-45).
Transmigration, animals into animals, plants, birds, eagles and
soaring birds and bee, iii. 4.2 (15-235).
Transmigration, two kinds, into human or animal bodies, iv. 3.9
(27-403).
Transmission, reception, relation underlies action and experience,
vi. 1.22 (42-874).
Transparency of everything in intelligible world, v. 8.4 (31-558).
Trap on way to ecstasy, v. 8.11 (31-569).
Traverse heaven, without leaving rest (celestial divinities), v. 8.3
(31-556).
Tree of the universe, simile of, iii. 8.10 (30-547).
Triad is limit of differentiation, ii. 9.2 (33-602).
Triangles equal to two, iii. 5.7 (50-1136).
Triangles, material and immaterial, explain trine relations, vi. 5.11
(23-330).
Trinity, compared to light, sun and moon, i. 8.2 (51-1144); vi. 7.6
(38-708); vi. 7.7 (38-711); iv. 8.4 (6-125); vi. 7.42 (38-770); vi.
2.8 (43-905); iv. 7.13 (2-84); iii. 4.2 (15-234).
Triune, v. 6.4 (24-337).
Triune, soul, one nature in three powers, ii. 3.4 (52); v. 1
(10-173); ii. 9.2 (33-602).
Triune play implies also identity and difference, vi. 2.8 (43-905).
True good, implies counterfeit, vi. 7.26 (38-743).
Truth external to intelligence, a theory that destroys intelligence,
v. 5.1 (32-576).
Truth, field of, intelligence evolves, vi. 7.13 (38-723).
Truth self-probative; nothing truer, v. 5.2 (32-579).
Two-fold soul exerts two-fold providence, iv. 8.2 (6-122).
Two-fold sphere in which soul has to exist, iv. 8.7 (6-130).
Two, not addition to one, but a change, vi. 6.14 (34-666).
Ugliness, aversion for, explains love for beauty, i. 6.5 (1-47).
Ugliness consists of formlessness, i. 6.2 (1-43).
Ugliness is a foreign accretion, i. 6.5 (1-48).
Ugliness is form's failure to dominate matter, i. 8.9 (51-1156).
Ugliness is predominance of matter, v. 7.2 (18-253).
Ugliness of men due to lowering themselves to lower natures, and
ignoring themselves, v. 8.13 (31-574).
Ulysses, i. 6.8 (1-52).
Unalloyed is no evil for the living people, i. 7.3 (54-1210).
Unattached, condition o wise man, i. 4.1, 7 (46-1029).
Unavoidable and universal evils are, i. 8.6 (51-1149).
Uncertainty in location of good and beauty, i. 6.9 (1-53).
Unchangeableness of form and matter, iii. 6.10 (26-368).
Unconsciously do stars answer prayers, iv. 4.4 (28-505); iv. 4.2
(28-505).
Unconsciousness does not hinder virtue, handsomeness or health, i.
4.9 (46-1033).
Unconsciousness of oneself in ecstasy, v. 8.11 (31-570).
Unconsciousness of soul intelligence and one does not detract from
their existence, v. 1.12 (10-191).
Undefinability of unity (referred to by feelings), vi. 9.3 (9-151).
Understand and fit yourself to the world instead of complaining of
it, ii. 9.13 (33-625).
Undisturbed is the world-soul by the things of sense, iv. 8.7 (6-131).
Unhappiness increased by duration, why not happiness? i. 5.6 (36-686).
Unharmed is the soul by incarnation, if prompt in flight, iv. 8.5
(6-128).
Unification does not reveal true knowledge, ii. 9.9 (33-617).
Unification process, v. 1.5 (10-180); v. 5.4 (32-581).
Unification with divinity result of ecstasy, v. 8.11 (31-570).
Uniform action, exerted by body, iv. 7.4 (2-62).
Uniform in itself is unity and super-form, vi. 9.3 (9-152).
Unincarnate souls govern world untroubledly, iv. 8.2 (6-123).
Unique (Monad), v. 5.4 (32-581); v. 5.13 (32-595).
Unissued brothers of Jupiter, vi. 8.12 (31-572).
Unitary are intelligibles, but not absolute unity, vi. 5.4 (32-581).
Unitary is consciousness, though containing thinker, ii. 9.1 (33-601).
Unitary number, vi. 6.9 (34-656).
United are all things by a common source, vi. 7.12 (38-721).
United are souls, by their highest, vi. 7.15 (38-726).
United souls, intelligence shines down from the peak formed by them,
vi. 7.15 (38-726).
Unities, different kinds of, v. 5.4 (32-582).
Uniting of highest parts of men in intelligible, vi. 5.10 (23-327).
Uniting of intelligence, as it rises to the intelligible, iv. 4.1
(28-442).
Uniting soul and body forms individual aggregate, i. 1.6 (53-1197).
Unity, v. 1.6 (10-182); v. 5.4 (32-581).
Unity above all; intelligence and essence. vi. 9.2 (9-149).
Unity absolute, is first, while intelligence is not, vi. 9.2 (9-150).
Unity, abstruse, because soul has repugnances to such researches, vi.
9.3 (9-151).
Unity an accident amongst sense things, something more in the
intelligible, vi. 6.14 (34-666).
Unity and essence, genuine relations between, vi. 2.11 (43-911).
Unity and number precede the one and many beings, vi. 6.10 (34-659).
Unity as indivisible and infinite, vi. 9.6 (9-158).
Unity is the self-uniform and formless super form, vi. 9.3 (9-152).
Unity, by it all things depend on the good, i. 7.2 (54-1209).
Unity, by thinking intelligence passes to duality, v. 6.1 (24-333).
Unity, co-existence of, demands organization in system, vi. 7.10
(38-716).
Unity, contained in sense objects, is not unity itself, vi. 6.16
(34-671).
Unity, contemplation in nature, iii. 8 (30-531).
Unity does not even need itself, vi. 9.6 (9-159).
Unity, everything tends toward it as it tends toward the good, vi.
2.12 (43-914).
Unity, fundamental of genera, would destroy species, vi. 2.2 (43-894).
Unity, greater in intelligible than in physical world, vi. 5.10
(23-327).
Unity, if passed into the manifold, would destroy universe, iii. 8.10
(30-547).
Unity, imparted by soul is not pure, vi. 9.1 (9-147).
Unity, incomprehensible, vi. 9.4 (9-154).
Unity in manifoldness, vi. 5.6 (23-320).
Unity into plurality split by numbers, vi. 6.9 (34-656).
Unity is in the manifold by a manner of existence, vi. 4.8 (22-296).
Unity is intelligible, though participated in by sense-objects, vi.
6.13 (34-664).
Unity is not intelligence, its manifold produced by a unity, iv. 4.1
(28-443).
Unity, lack of, causes corporeity to be nonentity, iii. 6.6 (26-362).
Unity, multiple, radiation of, v. 3.15 (49-1115).
Unity must be sought for in essence, vi. 5.1 (23-342).
Unity must exist in the intelligible before being applied to mutable
beings, vi. 6.11 (34-659).
Unity necessary to existence of all beings, especially collective
nouns, vi. 9.1 (9-147).
Unity not category, are arguments against, vi. 2.10 (43-910).
Unity not mere numbering, but existence, vi. 9.2 (9-149).
Unity not synonymous with essence, vi. 2.9 (43-908).
Unity of apperception, iv. 4.1 (28-442).
Unity of being does not exclude unity of other beings, vi. 4.4
(22-290).
Unity of reason constituted by contained contraries, iii. 2.16
(47-1069).
Unity of soul, does not resemble reason unity because it includes
plurality, vi. 2.6 (43-901).
Unity of soul not effected by plurality of powers, iv. 9.4 (8-143).
Unity of soul retained on different levels, iv. 3.5 (27-396).
Unity of souls based on their multiplicity, iv. 9.4 (8-143).
Unity of Supreme entailed by its being a principle, v. 4.1 (7-134).
Unity of Supreme only figurative, vi. 9.5 (9-157).
Unity of the soul proves that of the Supreme, vi. 5.9 (23-323).
Unity of will, being an actualization, is the Supreme, vi. 8.13
(39-795).
Unity only for its examination are its parts apart, vi. 2.3 (43-897).
Unity passing into manifold would destroy universe, iii. 8.10
(30-547).
Unity reigns still more in the good, vi. 2.11 (43-912).
Unity self-sufficient, needing no establishment, vi, 9.6 (9-159).
Unity indefinable, referred to by feeling, vi. 9.3 (9-154).
Unity, why world proceeded from it, v. 2.1 (11-193).
Unity's form is principle of numbers, v. 5.5 (32-583).
Universal and unavoidable evils are, i. 8.6 (51-1149).
Universal being, description of, vi. 4.2 (22-286).
Universal being is indivisible, vi. 4.3 (22-288).
Universal being, stars followers of, ii. 3.13 (52-1179).
Universal, second rank, souls of men, ii. 3.13 (52-1180).
Universal soul, first actualization of essence and intelligence, v.
2.2 (11-194).
Universal soul is everywhere entire, vi. 4.9 (22-300).
Universal soul may not be judged by human standards, ii. 9.7 (33-611).
Universal soul's motion, immortalized heaven, ii. 1.4 (40-817).
Universality of creator overcame all obstacles, v. 8.7 (31-562).
Universe, ii. 1 (40-813).
Universe and deity if include separable soul, ii. 3.9 (52-1176).
Universe animated by world-soul, iv. 3.9 (27-404).
Universe as a single harmony, ii. 3.5 (52-1170).
Universe, birth of, destiny of souls depend on, ii. 3.15 (52-1182).
Universe depends on single principle, ii. 3.7 (52-1117).
Universe, diagram of, iv. 4.16 (28-462).
Universe, hierarchical constitution, vi. 2.2 (43-892).
Universe is harmony in spite of the faults in the details, ii. 3.16
(52-1185).
Universe like light, sun and moon, v. 6.4 (24-337).
Universe moves in circle, and stands still simultaneously, ii. 2.3
(14-230).
Universe, nothing in it inanimate, iv. 4.36 (28-499).
Universe passions produced by body of stars, ii. 3.13 (52-1178).
Universe, perfection of, evils are necessary, ii. 3.18 (52-1187).
Universe picture, that pictures itself, ii. 3.18 (52-1188).
Universe, plan of, is from eternity, Providence, vi. 8.17 (39-803).
Universe specialized, organ of, every being is, iv. 4.45 (28-510).
Universe would be destroyed if unity passed into the manifold, iii.
8.10 (30-547).
Universe's influence should be partial only, iv. 4.34 (28-494).
Universe's total reason, ii. 3.13 (52-1178).
Unjust acts unastrological theory blame divine reason, iii. 2.10
(47-1059).
Unmeasured, is intelligible number infinite, vi. 6.18 (34-676).
Unnoticed are many new things, iv. 4.8 (28-450).
Unreflective identification not as high as memory, iv. 4.4 (28-445).
Unseen is beauty in supreme fusion, v. 8.11 (31-570).
Uranus, see Kronos, iii. 5.2 (50-1127).
Uranus (Coleus), v. 8.13 (31-573).
Utility not the only deciding factor with the senses, iv. 4.24
(28-475).
Utilized, superior principle not always, i. 1.10 (53-1203).
Varied action, exerted by soul, iv. 7.4 (2-62).
Variety may depend on latency of part of seminal reason, v. 7.1
(18-253).
Variety of world-soul's life makes variety of time, iii. 7.10
(45-1005).
Vase for form, see residence, see jar, iv. 3.20 (27-420).
Vase is the body, iv. 3.7 (27-399).
Vase of creation of Timaeus, iv. 3.7 (27-399).
Vault, Theodore of Asine's infra celestial, ii. 4.1 (12-198); v. 8.10
(31-567).
Vegetables not irrational and rooted in the intelligible, vi. 7.11
(38-717).
Venus, iv. 3.14 (27-412); iii. 5.18 (50-1136); ii. 3.5, 6 (52-1170).
Venus as subordinate nature of world-soul, v. 8.13 (31-573).
Venus beauty, whence it came, v. 8.2 (31-553).
Venus is world-soul, iii. 5.5 (50-1131).
Venus, Jupiter and Mercury also considered astrologically, ii. 3.5
(52-1170).
Venus, mother of Eros, iii. 5.2 (50-1125).
Venus, or the soul is the individual of Jupiter, iii. 5.8 (50-1137).
Venus Urania, vi. 9.9 (9-167).
Vesta, pun on, represents intelligence, v. 5.5 (32-583).
Vesta represents earth, iv. 4.27 (28-480).
Vestige of soul descended into world is demon, iii. 5.6 (50-1132).
Vice as disharmony, iii. 6.2 (26-352).
Vice caused by external circumstances, i. 8.8 (51-1154); ii. 3.8
(52-1174); iii. 1 (3-86); vi. 8 (39-773).
Vice, how soul comes to know it, i. 8.9 (51-1155).
Vice is deprivation in soul, i. 8.11 (51-1157).
Vice not absolute but derived evil, i. 8.8 (51-1155).
Vices, intemperance and cowardliness comes from matter, i. 8.4
(51-1147).
Victory over self is mastery of fate, ii. 3.15 (52-1182).
Vindication, God's justice by philosophy, iv. 4.30 (28-487).
Vine and branches, simile of, iii. 3.7 (48-1088).
Violence, proof of, unnaturalness, as of sickness, v. 8.11 (31-570).
Virtue affects the soul differently from other passions, iii. 6.3
(26-356).
Virtue an intellectualizing habit that liberates the soul, vi. 8.5
(39-780).
Virtue as a harmony, iii. 6.2 (26-352).
Virtue as harmony explains evil in soul, iii. 6.2 (26-352).
Virtue belongs to soul, not to intelligence of super-intelligence, i.
2.2 (19-259).
Virtue can conquer any misfortune, i. 4.8 (46-1031).
Virtue changes life from evil to good, i. 7.3 (54-1210).
Virtue considered a good, because participation in good, i. 8.12
(51-1158).
Virtue consists not in conversion but in its result, i. 2.4 (19-261).
Virtue consists of doing good when not under trials, iii. 1.10 (3-98).
Virtue derived from primitive nature of soul, ii. 3.8 (52-1174).
Virtue does not figure among true categories, vi. 2.17 (43-920).
Virtue independent of action, vi. 8.5 (39-779).
Virtue is good, not absolute, but participating, i. 8.8 (51-1155).
Virtue is soul's tendency to unity of faculties, vi. 9.1 (9-1147).
Virtue not corporeal, iv. 7.8 (2-69).
Virtue not possessed by body, iv. 7.8 (2-69).
Virtue of appetite explained, iii. 6.2 (26-354).
Virtue the road to escape evils, i. 2.1 (19-256).
Virtue, without which, God is a mere word ignored by gnostics, ii.
9.15 (33-629).
Virtues, i. 2.
Virtue's achievement makes this the best of all possible worlds, ii.
9.8 (33-615).
Virtues are only purifications, i. 6.6 (1-49).
Virtues are symmetrical in development, i. 2.7 (19-267).
Virtues, Aristotelian, rational, i. 3.6 (20-274).
Virtues, by shaping man, increase divine element in him, i. 2.2
(19-259).
Virtues cannot be ascribed to divinity, i. 2.1 (19-256).
Virtue, choir of, Stoic, vi. 9.11 (9-170).
Virtues, discussion of, is characteristic of genuine philosophy, ii.
9.15 (33-621).
Virtues exist through incorporeality of soul, iv. 7.8 (2-70).
Virtues, higher, are continuations upward of the homely, i. 2.6
(19-265).
Virtues, higher, imply lower but not conversely, i. 3.7 (19-266).
Virtues, higher, merge into wisdom, i. 2.6 (19-265).
Virtues, homely, assimilate us to divinity only partially, i. 2.3
(19-260).
Virtues, homely (civil, prudence, courage, temperance, justice), i.
2.1 (19-257).
Virtues, homely, produce in man a measure and proportion, i. 2.2
(19-259).
Virtues, homely, to be supplemented by divine discontent, i. 2.7
(19-267).
Virtues, homely, yield resemblance to divinity, i. 2.1 (19-256).
Virtues, how they purify, i. 2.4 (19-261).
Virtues, lower, are mutually related, i. 2.7 (19-266).
Virtues must be supplemented by divine discontent, i. 2.7 (19-267).
Virtues, natural, yield only to perfect views, need correction of
philosophy, i. 3.6 (20-275).
Virtues, Platonic, homely and higher, distinguished, i. 2.3 (19-260).
Virtuous actions derived from self, are free, iii. 1.10 (3-99).
Virtuous man can suffer only in the lower part, i. 4.13 (46-1023).
Virtuous man is fully happy, i. 4.4 (46-1026).
Virtuous man is he whose highest principle is active, iii. 4.6
(15-239).
Virtuous men do right at all times, even under trials, iii. 1.10
(3-99).
Virtuous will only object conversion of soul towards herself, i. 4.11
(46-1035).
Vision and hearing, process of, iv. 5 (29-523).
Vision does not need intermediary body, iv. 5.1 (29-514).
Vision further, recall intelligible entities not memory, iv. 4.5
(28-447).
Vision interior, how trained, i. 6.9 (1-53).
Vision not dependent on medium's vision, iv. 5.3 (29-520).
Vision of God, ecstatic supreme purpose of life, i. 6.6 (1-49).
Vision of intelligible wisdom, last stage of soul progress, v. 8.10
(31-568).
Vision, theory of, ii. 8 (35-680); iv. 7.6 (2-65); v. 5.7 (32-586);
v. 6.1 (24-334); vi. 1.20 (42-872).
Visual angle theory of Aristotle refuted, ii. 8.2 (35-682).
Voice as one would analyze it, so must the world be studied, vi. 3.1
(44-933).
Voice used by demons and other inhabitants of air, iv. 3.18 (27-417).
Voluntariness not excluded by necessity, iv. 8.5 (6-127).
Voluntariness, the basis of responsibility, vi. 8.1 (39-774).
Voluntary movements, vi. 3.26 (44-980).
Voluntary soul detachment forbidden, i. 9 (16-245).
Vulcan, iii. 2.14 (47-1064).
Wakening to true reality content of approach to Him, v. 5.11 (32-592).
Warfare, internecine, necessary, iii. 2.1, 5 (47-1064).
Washing of man fallen in mud, simile of purification, i. 6.5 (1-48).
Wastage, none in heaven, ii. 1.4 (40-818).
Wastage of physical body, and matter, ii. 1.4 (40-819).
Wastage, see leakage, vi. 5.10 (23-327).
Wastage, see leakage, none in celestial light, ii. 1.8 (40-826).
Water, contained in the intelligible world, vi. 7.11 (38-720).
Way to conceive of first principle, v. 5.10, 11 (32-592).
Wax seal, impressions are sensations, Stoic, iv. 7.6 (2-66); iii. 6.9
(26-366); iv. 6.1 (41-829).
We and ours, psychological names of soul, v. 3.3 (49-1094).
We and ours, psychological terms, i. 1.7 (53-1199).
We and the real man, distinctions between, i. 1.10 (53-1202).
We and the soul, relation between, ii. 1.3 (53-1194).
We, not ours, is intelligible, i. 1.7 (53-1199).
Weakening of incarnate souls due to individual contemplation, iv. 8.4
(6-125).
Weakness and affection of man, subject him to magic, iv. 4.44
(28-509).
Weakness of soul consists of falling into matter, i. 8.14 (51-1160).
Weakness of soul is evil, i. 8.4 (51-1147).
Wealth caused by external circumstances, ii. 3.8 (52-1174).
Weaning of the soul from the body, iii. 6.5 (26-359).
Welfare of soul is resemblance to divinity, i. 6.6 (1-49).
Whatness, vi. 7.19 (38-735).
Whatness and affections (quiddity) of being distinguishes between,
ii. 6.2 (17-248).
Where or place is Aristotelian category, vi. 1.1, 4 (42-862).
Whole and individuals fashioned by entire soul, vi. 5.8 (23-322).
Whole is good, though continued mingled parts, iii. 2.17 (47-1070).
Whole of divisible and indivisible parts, human soul is, iv. 3.19
(27-419).
Whole, reason is a, vi. 5.10 (23-326).
Whyness is form, vi. 7.19 (38-735); vi. 7.2 (38-732).
Whyness of its forms contained by its intelligence, ii. 7.2 (38-732).
Will be, not are in one, all things, v. 2.1 (11-193).
Will, freedom of, on what is it based, vi. 8.2 (39-775).
Will of the one, vi. 8 (39-773).
Wings of souls lost, iv. 3.7 (27-399).
Wings, souls lose them when falling, iv. 8.1 (6-120); i. 8.14
(51-1161).
Wisdom and prudence, first are types; become virtues by contemplation
of soul, i. 2.7 (19-267).
Wisdom derived from intelligence, and ultimately from good, v. 9.2
(5-104).
Wisdom does not imply reasoning and memory, iv. 4.12 (28-456).
Wisdom, established by spiritual preponderance, i. 4.14 (46-1037).
Wisdom, highest, nature lowest in world-soul's wisdom, iv. 4.12
(28-458).
Wisdom, intelligible, last stage of soul-progress, v. 8.10 (31-567).
Wisdom is very being, v. 8.5 (31-559).
Wisdom none the less happy for being unconscious, i. 4.9 (46-1032).
Wisdom of creator makes complaints grotesque, iii. 2.14 (47-1063).
Wisdom of soul alone has virtue, i. 2.6 (19-265).
Wisdom seen in divine, v. 8.10 (31-568).
Wisdom, two kinds, of soul and of intelligence, i. 2.6 (19-265).
Wisdom universal, permanent because timeless, iv. 4.11 (28-456).
Wise man, description of his methods, i. 4.14 (46-1137).
Wise man, how he escapes all enchantments, iv. 4.43 (28-507).
Wise man remains unattached, i. 4.16 (46-1039).
Wise man uses instruments only as temporary means of development, i.
4.16 (46-1040).
Wise men, two will be equally happy though in different fortunes, i.
4.15 (46-1038).
Withdrawal within yourself, i. 6.9 (1-54).
Wonderful is relation of one (qv.) to us, v. 5.8 (32-588).
Word prophoric and innate, v. 1.3 (10-177).
Word, soul as and actualization of intelligence, v. 1.3 (10-177).
Workman of the body, instrument is the soul, iv. 7.1 (2-56).
World and creator are not evil, ii. 9 (33-599).
World as eternally begotten, ii. 9.2 (33-603).
World body, why the world-soul is everywhere present in it, vi. 4.1
(22-285).
World contains traditions of divinity, ii. 9.9 (33-616).
World imperishable, so long as archetype subsists, v. 8.12 (31-572).
World intelligible, everything is actual, ii. 5.3 (25-346).
World is deity of third rank, iii. 5.6 (50-1132).
World must be studied, just as one would analyze the voice, vi. 3.1
(44-933).
World not evil because of our sufferings, ii. 9.4 (33-606).
World not to be blamed for imperfections, iii. 2.3 (47-1046).
World, nothing more beautiful could be imagined, ii. 9.4 (33-606).
World, objective, subsists, even when we are distracted, v. 1.12
(10-191).
World, outside our world would not be visible, iv. 5.8 (29-529).
World penetrating by intelligence that remains unmoved, vi. 5.11
(23-328).
World planned by God, refuted, v. 8.7 (31-561).
World sense and intelligible, are they separate or classifiable
together, vi. 1.12 (42-860).
World-soul activity, when measured is time, iii. 7.10 (45-1005).
World-soul and human soul, differences between, ii. 9.7 (33-612).
World-soul and individual souls born from intelligence, vi. 2.22
(43-929).
World-soul and star soul, intellectual differences, iv. 4.17 (28-463).
World-soul and stars are impassible, iv. 4.42 (28-506).
World-soul animated by universe, iv. 3.9 (27-404).
World-soul basis of existence of bodies, iv. 7.3 (2-60).
World-soul begotten from intelligence by unity and universality, v.
1.2 (10-175).
World-soul creates, because nearest the intelligible, iv. 3.6
(27-397).
World-soul creative, not preservative, ii. 3.16 (52-1183).
World-soul contains universe as sea the net, iv. 3.9 (27-405).
World-soul could not have gone through creation drama, ii. 9.4
(33-605).
World-soul does not remember God, continuing to see him, iv. 4.7
(28-449).
World-soul, earth can feel as well as stars, iv. 4.22 (28-471).
World-soul exerts influence apart from astrology and deviltry, iv.
4.32 (28-490).
World-soul glorifies man as life transfigures matter, v. 1.2 (10-176).
World-soul has no ratiocination, iv. 4.11 (28-455).
World-soul, how idea of it is reached, ii. 9.17 (33-633).
World-soul, in it, wisdom is the lowest and nature the highest, iv.
4.12 (28-458).
World-soul inferior, ii. 2.3 (14-233).
World-soul informs all things progressively, iv. 3.10 (27-406).
World-soul is to time what intelligence is to eternity, iii. 7.10
(45-1007).
World-soul, length of its life is time, iii. 7.11 (45-1008).
World-soul mediation, through it are benefits granted to men, iv.
4.30 (28-486).
World-soul, nature of, i. 8.2 (51-1144).
World-soul participates to create world only by contemplation, and is
undisturbed thereby, iv. 8.7 (6-131).
World-soul, Plato is in doubt about its being like the stars, iv.
4.22 (28-470).
World-soul procession, iii. 8.5 (30-537).
World-soul procession results in space, iii. 7.10 (45-1006).
World-soul remains in the intelligible, iii. 9.3 (13-223).
World-soul simultaneously gives and receives as untroubled medium,
iv. 8.7 (6-131).
World-soul unconscious of our changes, iv. 4.7 (28-450).
World-soul unconscious of what goes on in it, iii. 4.4 (15-237).
World-soul, why it is everywhere entirely in the world body, vi. 4
(22-285).
World-souls and individual souls inseparable, because of functions,
iv. 3.2 (27-392).
World-soul's creation of world is cause of divinity of souls, v. 1.2
(10-175).
World-soul's existence, basis of that of simple bodies, iv. 7.2
(2-57).
World, this is the best of all possible, because we can achieve
virtue, ii. 9.8 (33-615).
World, to be in it but not of it, i. 8.6 (51-1150).
World's testimony to its creator, iii. 2.3 (47-1047).
Zodiac, ii. 3.3 (52-1165).