Producing potentiality, not becoming, is the soul, ii. 5.3 (25-346).

  Production due to some physical soul not astrological power, iv. 4.38
    (28-501).

  Production of the things located is essence, vi. 6.10 (34-657).

  Progress possible, argument against suicide, i. 9 (16-243).

  Progressively higher stages of love, v. 9.2 (5-103).

  Progressively, world-soul informs all things, iv. 3.10 (27-406).

  Prometheus, iv. 3.14 (27-412).

  Prometheus of flight leaves soul unharmed from incarnation, iv. 8.5
    (6-128).

  Proofs for existence and nature of intelligence, v. 9.3 (5-104).

  Proportion, Stoic principle of beauty, not ultimate, but derivative,
    i. 6.1 (1-41).

  Providence accused by slavery of good and victory of evil, iii. 2.6
    (47-1052).

  Providence, chief of all, iii. 3.2 (48-1079).

  Providence consists of appointed times in life, should be observed,
    i. 9 (16-243).

  Providence does not abandon even the mediocre, iii. 2.9 (47-1058).

  Providence does not explain prediction but analogy, iii. 3.6
    (48-1086).

  Providence, double, particular and universal, iii. 3.4 (48-1081).

  Providence embraces everything below, iii. 2.7 (47-1054).

  Providence, fore knowledge of, like unto a physician, iii. 3.5
    (48-1085).

  Providence is normative element of life, iii. 3.5 (48-1084).

  Providence is not particular, because world had no beginning, iii.
    2.1 (47-1043).

  Providence is prevision and reasoning, iii, 2.1 (47-1042).

  Providence is unpredictable circumstance changing life, iii. 4.6
    (15-242).

  Providence may appear as chance, iii. 3.2 (48-1078).

  Providence, objection to by internecine war, iii. 2.15 (47-1064).

  Providence problems solved by derivation of reason from intelligence,
    iii. 2.16 (47-1068).

  Providence should not overshadow initiative, iii. 2.9 (47-1057).

  Providence, the plan of the universe is from eternity, vi. 8.17
    (39-803).

  Providence, twofold, exerted by twofold soul, iv. 8.2 (6-122).

  Prudence interpreted as purification, i. 6.6 (1-49).

  Prudence or Metis, myth of, iii. 5.5 (50-1130).

  Psychic, gnostic distinction of men, ii. 9.18 (33-635).

  Psychologic elements, sensation, faculties of generation and
    increase, and creative power, i. 1.8 (53-1200).

  Psychologic elements, soul gives life to, i. 1.8 (53-1200).

  Psychological effect of vision of intelligible wisdom, v. 8.10
    (31-568).

  Psychological faculty, on which is the freedom of will based, vi. 8.2
    (39-775).

  Psychological questions, iv. 3 (27-387).

  Psychological study of, outline, iv. 2.1 (21-276).

  Psychological theory of quality, vi. 1.12 (42-858).

  Psychology, common part, its function, i. 1.10 (53-1203).

  Psychology, does ratiocination belong to same principles as passions,
    i. 1.1 (53-1191).

  Psychology (every man double), composite animal, real man or
    reasonable soul, ii. 3.9 (52-1176).

  Psychology, exact root of philosophy, ii. 3.16 (52-1183).

  Psychology, explanation of anger parts, courage, iii. 6.2 (26-354).

  Psychology, inquiring principle, i. 1.1 (53-1191).

  Psychology obeys the precept "Know thyself," iv, 3.1 (27-387).

  Psychology of demons, iv. 4.43 (28-507).

  Psychology of earth, iv. 4.27 (28-479).

  Psychology of sensation, iv. 3.26 (27-430).

  Psychology of vegetative part of soul, iv. 4.28 (28-481).

  Psychology thought, its nature and classification, i. 1.1 (53-1191).

  Pun between science and knowledge, v. 8.4 (31-559).

  Pun on aeon, as age or eternity, iii. 7.1 (45-986).

  Pun on "agalmata," v. 8.5, 6 (31-560).

  Pun on Aphrodite, as delicate, iii. 5.8 (50-1137).

  Pun on being, intelligible, vi. 3.8 (44-947).

  Pun on creation and adornment, ii. 4.4 (12-214); i. 8.7 (51-1152).

  Pun on difference in others, ii. 4.13 (12-214).

  Pun on "dii" and "diken," v. 8.4 (31-558).

  Pun on "doxa," v. 5.1 (32-578).

  Pun on Egyptian hieroglyphics and statues (see "agalmata").

  Pun on "eidos" and "idea," v. 9.8 (5-111); vi 9.2 (9-149).

  Pun on "einai" and "henos," v. 5.5 (32-584).

  Pun on forms and statues, v. 8.5 (31-560).

  Pun on heaven, world, universe, animal and all, ii. 1.1 (40-814).

  Pun on Hestia, and standing, v. 5.5 (32-584).

  Pun on Hesis, vi. 1.23 (42-877).

  Pun on "idea" and "eidos," see "eidos."

  Pun on inclination, ii. 9.4 (33-605).

  Pun on "koros," iii. 8.11 (30-550); v. 8.13 (31-573); v. 9.8 (5-111);
    iv. 3.14 (27-412); i. 8.7 (51-1152).

  Pun on love and vision, iii. 5.3 (50-1128).

  Pun on "nous," "noesis," and "to noeton," v. 3.5 (49-1096 to 1099).

  Pun on "paschein," experiencing, suffering, reacting, and passion,
    vi. 1.15 (42-864).

  Pun on Poros, iii. 5.9, 10 (50-1140).

  Pun on Prometheus and Providence, iv. 3.14 (27-412).

  Pun on reason and characteristic, iii. 6.2 (17-248); iv. 7.4 (2-61).

  Pun on "schesis" and "schema," iv. 4.29 (28-484).

  Pun on "Soma" and "sozesthai," v. 9.5 (5-109).

  Pun on suffering, iv. 9.3 (8-143).

  Pun on thinking, thinkable and intellection, vi. 1.18 (42-868).

  Pun on timely and sovereign, vi. 8.18 (39-806).

  Pun on unadorned and created, see "koros," i. 8.7 (51-1152).

  Pun on Vesta and Hestia, v. 5.5 (32-584).

  Punishable and impassible, soul is both. i. 1.12 (53-1204).

  Punishment follows perversity of soul, iv. 8.5 (6-128).

  Punishments and misfortunes, significance of, iv. 3.15 (27-414).

  Pure thoughts is that part of the soul which most resembles
    intelligence, v. 3.8 (49-1102).

  Purification clears up mental knowledge, iv. 7.10 (2-80).

  Purification, content of virtues, i. 6.6 (1-49).

  Purification in mysteries, leads to nakedness, i. 6.6 (1-50).

  Purification of soul like man washing off mud, i. 6.5 (1-48).

  Purification produces conversion, and is used by virtue, i. 2.4
    (19-261).

  Purification of soul process involved, iii. 6.5 (26-359).

  Purification's goal is second divinity intelligence, i. 2.6 (19-264).

  Purification limit is that of the soul self-control, i. 2.5 (19-263).

  Purity, condition of remaining in unity with the divinity, v. 8.11
    (31-570).

  Purpose of life, supreme, vision of God, i. 6.7 (1-50).

  Puzzle of one and many decides of the genera of essence, vi. 2.4
    (43-898).

  Puzzle of origin of God due to chaos being starting point, vi. 8.11
    (39-792).

  Puzzle of soul being one, yet in all, iv. 3.4 (27-394).


  Quadrature, ii. 3.4 (52-1168).

  Qualities, sqq. vi. 1.10 (42-852).

  Qualities admit of degrees, vi. 3.20 (44-970).

  Qualities are accidental shapes of being, ii. 6.3 (17-250).

  Qualities are acts of being, ii. 6.2 (17-249).

  Qualities are incorporeal, vi. 1.29 (42-885).

  Qualities, because they change, matter must be passible, iii. 6.8
    (26-366).

  Qualities classified as body and of soul, vi. 3.17 (44-963).

  Qualities, distinction between qualities and complements of being,
    ii. 6.1 (17-245).

  Qualities, genuine, are not differential beings, vi. 1.10 (42-853).

  Qualities, modal and essential, distinctions between, ii. 6.1
    (17-246).

  Qualities more essential than quantity, ii. 8.1 (35-680).

  Qualities not all are reasons, vi. 1.10 (42-854).

  Qualities not formed by union of four Plotinic categories, vi. 2.15
    (43-918).

  Qualities of sense, among them belong many other conceptions, vi.
    3.16 (44-961).

  Qualities, some are differences, vi. 3.18 (44-965).

  Qualities, some differences are not, vi. 3.18 (44-966).

  Qualities, their derivation from affection is of no importance, vi.
    1.11 (42-857).

  Qualities, ugly, are imperfect reasons, vi. 1.10 (42-855).

  Quality, ii. 6 (17-245); iv. 7.5, 9, 10 (2-62 to 80).

  Quality and matter form body, according to Stoics, iv. 7.3 (2-59).

  Quality and thing qualified, relation between, vi. 1.12 (42-858).

  Quality, by it all things depend on the good, i. 7.2 (54-1209).

  Quality, by it, being differences are distinguished, vi. 3.17
    (44-963).

  Quality, category, various derivatives of, vi. 3.19 (44-967).

  Quality consists of a non-essential character, vi. 1.10 (42-855).

  Quality differences cannot be distinguished by sensation, vi. 3.17
    (44-963).

  Quality, intelligible and sense, difference between, ii. 6.3 (17-249).

  Quality is good, a common label or common quality, vi. 7.18 (38-733).

  Quality is not a power but disposition, form and character, vi. 1.10
    (42-854).

  Quality is only figurative name for complement of being, vi. 2.14
    (43-918).

  Quality none in matter, ii. 4.7 (12-204); iv. 7.3 (2-59).

  Quality none in matter which is deprivation, i. 8.11 (51-1157).

  Quality not a primary genus, because posterior to being, vi. 2.14
    (43-917).

  Quality not in matter is an accident, i. 8.10 (51-1157).

  Quality, one, partaken of by capacity and disposition, vi. 1.11
    (42-856).

  Quality, physical need of supreme only by analogy, vi. 9.8 (9-164).

  Quality, psychological theory of, vi. 1.12 (42-858).

  Quality, secondary, not formed by physical powers, vi. 1.11 (42-856).

  Quality, shape is not, vi. 1.11 (42-857).

  Quality, according to the Stoics, vi. 1.29 (42-885).

  Quality, there is only one kind, vi. 1.11 (42-856).

  Quality, various terms expressing it, vi. 3.16 (44-960).

  Quality, whether it alone can be called similar or dissimilar, vi.
    3.15 (44-959).

  Quality-less thing in itself, reached by abstraction, ii. 4.10
    (12-207).

  Quantity, vi. 1.4 (42-841).

  Quantity a secondary genus, therefore not a first, vi. 2.13 (43-915).

  Quantity admits of contraries, vi. 3.11 (44-953).

  Quantity, Aristotelian criticized, vi. 1.4 (42-841).

  Quantity, as equal and unequal, does not refer to the objects, vi.
    1.5 (42-845).

  Quantity category, v. 1.4 (10-180).

  Quantity, continuous and definite, have nothing in common. vi. 1.4
    (42-841).

  Quantity, definition of, includes large and small, vi. 3.11 (44-952).

  Quantity, different kinds of, in magnitudes and numbers, vi. 1.4
    (42-843).

  Quantity, discrete, different from continuous, vi. 3.13 (44-955).

  Quantity, elements of continuous, vi. 3.14 (44-955).

  Quantity, if time is, why a separate category, vi. 1.13 (42-861).

  Quantity in number, but not number in quantity, vi. 1.4 (42-842).

  Quantity in quantative number, v. 5.4 (32-582).

  Quantity is incorporeal, ii. 4.9 (12-207).

  Quantity is speech, 1.5 (42-844).

  Quantity less essential than quality, ii. 8.1 (35-680).

  Quantity not qualities studied by geometry, vi. 3.15 (44-958).

  Quantity, time is not, vi. 1-5 (42-844).

  Question, not to be asked by our order in nature, iii. 3.3 (48-1079).

  Quiddity and being earlier than suchness, ii. 6.2 (17-248).

  Quintessence, ii. 1.2 (40-815); ii. 5.3 (25-346).


  Radiation joins image to its model, vi. 4.10 (22-300).

  Radiation of an image is generation, v. 1.6 (10-182).

  Radiation of good is creative power, vi. 7.37 (38-761).

  Radiation of light, v. 5.7 (32-586).

  Radiation of multiple unity, v. 3.15 (49-1115).

  Radiation of stars for good, explains their influence, iv. 4.35
    (28-497).

  Radii centering, to explain, soul unifying sensations, iv. 7.6 (2-65).

  Rank, v. 4.2 (7-136); v. 5.4 (32-581).

  Rank after death, depends on state at death, hence progress must be
    achieved, i. 9 (16-243).

  Rank of souls, iv. 3.6 (27-397).

  Rank, souls of the second, universal rank, are men, ii. 3.13
    (52-1180).

  Rank third, of existence, should not be occupied by modality, vi.
    1.30 (42-887).

  Rank third of souls, ii. 1.8 (55-1200).

  Ranks in the Universe reasonable for souls to be assigned thereto,
    iii. 2.12 (47-1061).

  Ranks of existence, three, ii. 9.13 (33-626); iii. 3.3 (48-1079);
    iii. 5.9 (50-1138); vi. 4.11 (22-302); vi. 5.4 (23-318).

  Ranks of existence beneath the beautiful, vi. 7.42 (38-770).

  Ratiocination, has no place even in the world-soul, iv. 4.11 (28-455).

  Ratiocination, souls can reason intuitionally without, iv. 3.18
    (27-416).

  Rationalized matter, body as, ii. 7.3 (37-696).

  Reaction or suffering, definition of, vi. 1.21 (43-872).

  Reactions, need not be passive, but may be active, vi. 1.21 (42-870).

  Real man and we, distinctions between, i. 1.10 (53-1202).

  Real man differs from body, i. 1.10 (53-1203).

  Reality, same different degrees of, are intelligence and life, vi.
    7.18 (38-732).

  Reason and form possessed by everything, ii. 7.3 (37-696).

  Reason as a whole, vi. 5.10 (23-326).

  Reason as derived from intelligence, iii. 2.16 (47-1068).

  Reason cannot be deduced from atoms, iii. 1.2 (3-88).

  Reason, differentiated, would deprive the soul of consciousness, ii.
    9.1 (33-602).

  Reason discursive is not used during discarnation, iv. 3.18 (27-416).

  Reason divine is to blame, iv. 2.10 (47-1059).

  Reason followed, is secret of freedom, iii. 1.9 (3-97).

  Reason has no extension, iv. 7.5 (2-64).

  Reason in head, not in brain, iv. 3.23 (27-425).

  Reason, its influence is only suggestive, i. 2.5 (19-264).

  Reason no explanation of living well, i. 4.2 (46-1022).

  Reason not resulted in foresight of creation, vi. 7.1 (38-697).

  Reason not sufficient explanation of living well, i. 4.2 (46-1022).

  Reason or ideas possessed by intellectual life, vi. 2.21 (43-927).

  Reason, seminal iv. 7.2 (2-58).

  Reason, seminal, produces man, ii. 3.12 (52-1178).

  Reason that begets everything is Jupiter's garden, iii. 5.9 (50-1137).

  Reason, total of the universe, ii. 3.13 (52-1178).

  Reason unites the soul divided by bodies, iv. 9.3 (8-142).

  Reason, universal, is both soul and nature, iii. 8.3 (30-533).

  Reason used only while hindered by obstacles of body, iv. 3.18
    (27-416).

  Reasonable for souls to be assigned to different ranks, iii. 2.12
    (47-1061).

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

  Reasoning and foresight are only figurative expressions, vi. 7.1
    (38-699).

  Reasoning and memory not implied by world-soul, wisdom, iv. 4-12
    (28-457).

  Reasoning and memory superseded by world-soul's wisdom, iv. 4.12
    (28-456).

  Reasons are the actualization of the soul that begets the animal, vi.
    7.5 (38-707).

  Reasons, double, iii. 3.4 (48-1081).

  Reasons, not all are qualities, vi. 1.10 (42-854).

  Reasons, unity constituted by contained contraries, iii. 2.16
    (47-1069).

  Reception, transmission, relation, underlies action and experience,
    vi. 1.22 (42-874).

  Receptivity accounts for divinity's seeing by individuals, vi. 5.12
    (23-330).

  Receptivity determines participation in the one, vi. 4.11 (22-331).

  Receptivity is limit of participation in divine, iv. 8.6 (6-129).

  Reciprocal nature of all things, iii. 3.6 (48-1080).

  Recognition of divine kinship depends of self knowledge, vi. 9.7
    (9-163).

  Recognition of each other by souls, descending from intelligibles
    into heaven, iv. 4.5 (28-447).

  Redemption of world by world-soul, v. 1.2 (10-175).

  Reduction to unity, v. 3.6 (49-1099).

  Reflection, not, but self-necessity, cause of creation of
    sense-world, iii. 2.2 (47-1044).

  Reflects everything, does the empty mirror of matter, iii. 6.7
    (26-363).

  Reformatory, are hell's torments, iv. 4.45 (28-511).

  Refraction, lighting fire from, illustrates generation, iii. 6.14
    (26-376).

  Refreshment not needed by stars, which are inexhaustible, ii. 1.8
    (40-827).

  Refutation of James Lange theory, i. 1.5 (53-1196).

  Reincarnation is result of soul-judgments, iv. 8.5 (6-128).

  Rejection of form of approaching souls proves formlessness of the
    Supreme, vi. 7.34 (38-756).

  Relation, vi. 1.6 (42-845).

  Relation between external and internal, i. 8.5 (51-1149).

  Relation is a habit or manner of being, vi. 3.27 (44-981).

  Relation is an appendage existing only among definite objects, vi.
    2.16 (43-919).

  Relation of good, intelligence and soul like light, sun and moon, v.
    6.4 (24-337).

  Relation primitive between soul and body, i. 1.3 (53-1194).

  Relation, Stoic, category confuses the new with the anterior, vi.
    1.31 (42-888).

  Relations are simultaneous existences, vi. 1.7 (42-848).

  Relations, are they subjective of objective? vi. 1.7 (42-847).

  Relay of sensation from organ to directing principle, impossible, iv.
    7.7 (2-67).

  Relay transmission, iv. 2.2 (21-280); iv. 5.4 (29-522).

  Relays in spreading light, v. 3.9 (49-1105).

  Remember itself, the soul does not even, iv. 4.2 (28-443).

  Remembers, soul becomes that which she does, iv. 4.3 (28-445).

  Reminiscences of intelligible entities, v. 9.5 (5-107).

  Repentances of gnostics, opposed, ii. 9.6 (33-608).

  Repugnance natural to study of unity, vi. 9.3 (9-15).

  Resemblance lacking, makes contraries, vi. 3.20 (44-970).

  Resemblance of intelligible to earthly based on the converse
    (Platonic), v. 8.6 (31-561).

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

  Resemblance to divinity, result of homely virtues, i. 2.1 (19-257).

  Resemblance, two kinds, effect and cause or simultaneous effects, i.
    2.2 (19-258).

  Residence and substrate of forms to matter, ii. 4.1 (12-197).

  Residence demanded by forms, against Moderatus of Gades, ii. 4.12
    (12-211).

  Residence, mother, nurse or other nature is matter, iii. 6.18
    (26-382).

  Residence of eternal generation is matter, iii. 6.13 (26-373).

  Residence of form is matter as image of extension, ii. 4.11 (12-210).

  Residence of universal soul is heaven, immortalizing it, ii. 1.4
    (40-817).

  Responsible for our ills, Gods are not, iv. 4.37 (28-500).

  Responsible, spontaneity not affected by involuntariness, iii. 2.10
    (47-1060).

  Responsibility depends solely on involuntariness, vi. 8.1 (39-774).

  Responsibility not injured by guidance of Daemon, iii. 4.5 (15-238).

  Responsibility not to be shifted from responsible reason, iii. 2.15
    (47-1065).

  Rest, v. 1.4 (10-178); v. 3.7 (49-1101).

  Rest and motion below one, iii. 9.7 (13-225).

  Rest and movement distinction also inapplicable, ii. 9.1 (33-600).

  Rest, as category, iii. 7.1 (45-987); vi. 2.7 (43-903).

  Rest consists of change, iv. 8.1 (6-119).

  Rest, intelligible, the form by which all consists, v. 1.7 (10-184).

  Rest of Heraclitus, description of ecstatic goal, vi. 9.8 (9-165);
    vi. 9.11 (9-170).

  Resultance of causes is anything, ii. 3.14 (52-1181).

  Results of ecstasy, remaining close to divinity, v. 8.11 (31-570).

  Retirement of soul is to superior power, v. 2.2 (11-195).

  Retribution divine, all are led to it by secret road, iv. 4.45
    (28-511).

  Return of prodigal, i. 6.8 (1-52).

  Return of soul to intelligible by three paths, i. 3.1 (20-270).

  Return of soul to its principle on destruction of body, v. 2.2
    (11-195).

  Revealers of the eternal, are sense-objects, iv. 8.6 (6-130).

  Revelation of divine power expresses true knowledge, ii. 9.9 (33-617).

  Rewards may be neglected by good, iii. 2.8 (47-1055).

  Rhea, iii. 6.19 (26-385); v. 1.7 (10-185).

  Riches, inequality of no moment to an eternal being, ii. 9.9 (33-616).

  Ridiculous to complain of lower nature of animals, iii. 2.9 (47-1059).

  Ridiculous to expect perfections, but deny it to nature, ii. 9.5
    (33-607).

  Right of leaving world reserved by wise men, i. 4.16 (46-1039).

  Rises to the good, does the soul, by scorning all things below, vi.
    7.31 (38-750).

  Roads, secret, leads all to retribution, iv. 4.45 (27-511).

  Rocks have greatest nonentity, iii. 6.6 (26-361).

  Rush of soul towards the one, v. 3.17 (49-1120).


  Same principle, how can it exist in all things? vi. 4.6 (22-295).

  Same principle, how various things can participate, vi. 4.12 (22-303).

  Same thing not seen in the Supreme by different persons, v. 8.12
    (31-571).

  Sample is only thing we can examine, v. 8.3 (33-555).

  Sample that must be purified, is image of intelligence, v. 8.3
    (31-555).

  Sanative element of life, is Providence, iii. 3.5 (48-1084).

  Sanctuary, inner, penetrations into, resulting advantage of ecstasy,
    v. 8.11 (31-569).

  Sanctuary of ecstasy, i. 6.8 (1-52); i. 8.7 (51-1152); v. 8.4
    (31-557); vi. 9.11 (9-169).

  Sanctuary of mysteries, i. 6.6 (1-50).

  Satiety does not produce scorn, in the intelligible, v. 8.4 (31-558).

  Satisfaction of desire to live is not happiness, i. 5.2 (36-684).

  Saturn, v. 1.7 (10-185); v. 8.13 (31-573); iv. 4.31 (28-489).

  Saturn and Mars, relations are quite illogical, ii 3.5 (52-1169).

  Saturn held down by chains, v. 8.13 (31-573).

  Saturnian realm, vi. 1.4 (10-178).

  Scheme, part in it soul must fit itself to, iii. 2.17 (47-1071).

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

  Science is either a movement or something composite, vi. 2.18
    (43-923).

  Science is present in the whole, potentially at least, v. 9.8 (5-111).

  Science is the actualization of the notions that are potential
    science, vi. 2.20 (43-925).

  Science, part and whole in it not applicable to soul, iv. 3.2
    (27-390).

  Science's, greatest is touched with the good, vi. 7.3 (38-760).

  Scorn not produced by satiety in the intelligible world, v. 8.4
    (31-558).

  Scorn of life implies good, vi. 7.29 (38-748).

  Scorn of this world no guarantee of goodness, ii. 9.16 (33-630).

  Scorning all things below, soul rises to the good, vi. 7.31 (38-750).

  Sculptor, v. 9.3 (5-104).

  Seal of wax, impressions on, are sensations, iv. 7.6 (2-66).

  Second must be perfect, v. 4.1 (7-136).

  Second necessarily begotten by first, v. 4.1 (7-135).

  Second rank of universe, souls of men, ii. 3.13 (52-1180).

  Secondary evil is accidental formlessness, i. 8.8 (51-1154).

  Secondary evil is matter, i. 8.4 (51-1146).

  Secondary evil of soul, i. 8.5 (51-1148).

  Secrecy of mystery-rites explains ecstasy, vi. 9.11 (9-171).

  Secret powers in everything, iv. 4.37 (28-500).

  Secret road, leads all to divine retribution, iv. 4.45 (28-511).

  Seeing God without emotion, sign of lack of unification, vi. 9.4
    (9-155).

  Seeking anything beyond life, departs from it, vi. 5.12 (23-331).

  Seeming to be beautiful satisfies, but only being good satisfies, v.
    5.12 (32-594).

  Seems as if the begotten was a universal soul, vi. 4.14 (22-307).

  Seen the Supreme, no one who has calls him chance, vi. 8.19 (39-807).

  Self autocracy, vi. 8.21 (39-807).

  Self-consciousness can exist in a simple principle, v. 3.1 (49-1090).

  Self-consciousness consists of becoming intelligence, v. 3.4
    (49-1096).

  Self-consciousness is not needed by self-sufficient good, vi. 7.38
    (38-763).

  Self-consciousness is more perfect in intelligence than in the soul,
    v. 3.6 (49-1098).

  Self-consciousness result of ecstasy, v. 8.11 (31-570).

  Self-control is assimilation to divinity, i. 2.5 (19-263).

  Self-control limited by soul's purification, v. 2.5 (19-263).

  Self-development, one object of incarnation, v. 8.5 (31-559).

  Self-esteem, proper, v. 1.1 (10-173).

  Self-existence possessed by essence, vi. 6.18 (34-678).

  Self-glorified, image of a trap on way to ecstasy, v. 8.11 (31-569).

  Self is the soul, iv. 7.1 (2-57).

  Self-luminous statues in intelligible world, v. 8.4 (31-558).

  Self-sufficiency of supreme, v. 3.17 (49-1120).

  Self-victory over, mastery of fate, ii. 3.15 (52-1182).

  Seminal reason, ii. 6.1 (17-246); iii. 1.8 (3-97).

  Seminal reason does not contain order, iv. 4.16 (28-461).

  Seminal reason harmonizes with its appearing actualization, vi. 3.16
    (44-960).

  Seminal reason produces man, ii. 3.12 (52-1178).

  Seminal reasons, v. 8.2 (31-553); v. 7.1 (18-252).

  Seminal reasons, as qualified matter would be composite and
    secondary, vi. 1.29 (42-886).

  Seminal reasons, cause of difference of things, v. 7.1 (18-251).

  Seminal reasons cause the soul, ii. 3.16 (52-1184).

  Seminal reasons may be contrary to soul's nature, but not to soul,
    vi. 7.7 (38-710).

  Sensation, v. 1.7 (10-184).

  Sensation and memory, iv. 6 (41-829).

  Sensation and memory, Stoic doctrines of, hang together, iv. 6.1
    (41-829).

  Sensation as dream of the soul, from which we must wake, iii. 6.6
    (26-363).

  Sensation cannot distinguish quality differences, vi. 3.17 (44-963).

  Sensation cannot reach truth, v. 5.1 (32-576).

  Sensations cause of emotion, iv. 4.28 (28-482).

  Sensation equivalent to good, i. 4.2 (46-1021).

  Sensation depends on sense-shape, iv. 4.23 (28-473).

  Sensation, external and internal, i. 1-7 (53-1199).

  Sensation implies the feeling soul, i. 1.6 (53-1198).

  Sensation, intermediary, demands conceptive thought, iv. 4.23
    (28-472).

  Sensation is limited to the common integral parts of the universe,
    iv. 5.8 (29-529).

  Sensation must first be examined, iv. 4.22 (28-472).

  Sensation not a soul distraction, iv. 4.25 (28-477).

  Sensation not in head, but in brain, iv. 3.23 (27-425).

  Sensation, psychology of, iv. 3.26 (27-430).

  Sensation relayed from organ to directing principle impossible, iv.
    7.7 (2-67).

  Sensation taken as their guide, Stoic's fault, vi. 1.28 (42-884).

  Sensations are actualizations, not only in sight, but in all senses,
    iv. 6.3 (41-835).

  Sensations are not experiences but relative actualizations, iv. 6.2
    (41-831).

  Sensations as impressions on seal of wax, iv. 7.5 (2-66).

  Sensations distract from thought, iv. 8.8 (6-132).

  Sense beauties, less delightful than moral, i. 6.4 (1-44).

  Sense beauty, transition to intellectual, i. 6.3 (1-45).

  Sense being, common element, in matter form and combination, vi. 3.4
    (44-940).

  Sense growth and emotions lead to divisibility, iv. 3.19 (27-418).

  Sense objects are intermediate between form and matter, iii. 6.17
    (26-381).

  Sense objects, how are not evil, iii. 2.8 (47-1055).

  Sense objects, men, v. 9.1 (9-148).

  Sense objects, motion for, vi. 3.23 (44-976).

  Sense objects reveal eternal, iv. 8.6 (6-130).

  Sense objects unreal, made up of appearance, iii. 6.12 (26-371).

  Sense organs, sense better without medium however passible, iv. 5.1
    (29-515).

  Sense power of soul deals only with external things, v. 3.2 (49-1091).

  Sense qualities, many other conceptions belong among them, vi. 3.16
    (44-961).

  Sense shape, like tools, is intermediate, iv. 4.23 (28-473).

  Sense world created not by reflection but self-necessity, iii. 2.2
    (47-1044).

  Sense world has less unity than intelligible world, vi. 5.10 (23-322).

  Sense world, the generation in it, is what being is in the
    intelligible, iv. 3.3 (27-392).

  Senses, not given only for utility, iv. 4.24 (28-475).

  Senses not given to man, from experience of misfortune, vi. 7.1
    (38-697).

  Senses of earth may be different from ours, iv. 4.26 (28-478).

  Sentiments, most keenly felt, constitute people lovers, i. 6.4 (1-46).

  Separation of soul from body, enables soul to use it, i. 1.3
    (53-1193).

  Separation of soul from body is death, i. 6.6 (1-49).

  Separation of soul from body, process involved, iii. 6.5 (26-359).

  Separation refers not only to body but accretions, i. 1.12 (53-1204).

  Sex alone would not account for differences of things, v. 7.2
    (18-252).

  Shadows necessary to the perfection of a picture, iii. 2.11 (47-1060).

  Shape is not a quality, but a specific appearance of reason, vi. 1.11
    (42-857).

  Shape is the actualization, thought the form of being, v. 9.8 (5-111).

  Shape received from elsewhere, v. 9.5 (5-107).

  Shapeless impressions of, differ from mental blank, ii. 4.10 (12-207).

  Shapeless shaper, essential beauty and the transcendent to Supreme,
    vi. 7.33 (38-754).

  Sight, ii. 8 (35-680).

  Sight, actualize as thought, v. 1.5 (10-181).

  Sight and thought form but one, v. 1.5 (10-181).

  Sight, sense of, does not possess the image seen within it, iv. 6.1
    (41-829).

  Sight, two methods of, form and light, v. 5.7 (32-586).

  Significance of punishments and misfortunes, iv. 3.16 (27-414).

  Silence, v. 1.2 (10-175).

  Simile from lighting fire from refraction, iii. 6.14 (26-376).

  Simile of abstraction, triangles, circles, iv. 7.8 (2-69).

  Simile of badly tuned lyre cannot produce harmony, ii. 3.13 (52-1180).

  Simile of captive in golden chains--matter, i. 8.15 (51-1163).

  Simile of cave and grotto, iv. 8.1 (6-120).

  Simile of center and circular intelligence, vi. 8.18 (39-804).

  Simile of choral ballet, vi. 9.8 (9-165).

  Simile of circles, v. 8.7 (31-563); iv. 4.16 (28-462).

  Simile of clear gold, admitting its real nature, iv. 7.10 (2-81).

  Simile of cosmic choric ballet, vi. 9.8 (9-165).

  Simile of Cupid and Psyche, vi. 9.9 (9-167).

  Simile of drama of life, allows for good and bad, iii. 2.18 (47-1072).

  Simile of face in several mirrors, i. 1.8 (53-1200).

  Simile of foreknowledge of physician to explain Providence, iii. 3.5
    (48-1085).

  Simile of guest and architect of house, ii. 9.18 (33-635).

  Simile of head with three faces all round, vi. 5.7 (23-320).

  Simile of light in air, as soul is present in body, iv. 3.22 (27-423).

  Simile of light remaining on high, while shining down, iv. 8.3
    (6-124).

  Simile of light, sun and moon, v. 6.4 (24-337).

  Simile of love that watches at door of the beloved, vi. 5.10 (23-325).

  Simile of man fallen in mud, needing washing, i. 6.5 (1-48).

  Simile of man with feet in bath tub, vi. 9.8 (9-163).

  Simile of mirror, i. 4.10 (46-1034).

  Simile of mob in assembly, vi. 4.15 (22-310).

  Simile of net in the sea for universe in soul, iv. 3.9 (27-405).

  Simile of opinion and imagination illustrates relation between matter
    and reason, iii. 6.15 (26-377).

  Simile of overweighted birds, sensual man, v. 9.1 (5-102).

  Simile of peak, formed by uniting of souls, vi. 7.15 (38-726).

  Simile of pilot governing the ship, i. 1.3 (53-1194).

  Simile of platonic vision theory to explain simultaneity of unity and
    duality, v. 6.1 (24-333).

  Simile of prearranged dance as star's motion, iv. 4.33 (28-492).

  Simile of radii around centre, iv. 2.1 (21-277).

  Simile of radii centering, to explain unifying sensations, iv. 7.4
    (2-277).

  Simile of radii meeting in centre, i. 7.1 (54-1209).

  Simile of ray from centre to circumference, iv. 1 (4-100).

  Simile of science explains whole and part, iii. 9.3 (13-222); iv. 9.5
    (8-145).

  Simile of seal on wax, iv. 9.4 (8-144).

  Simile of seed to explain unity of essence in many souls, iv. 9.5
    (8-145).

  Simile of spring of water, iii. 8.1 (30-547).

  Simile of striking cord of a lyre, vi. 5.10 (23-326).

  Simile of sun and light, vi. 5.5 (23-319).

  Simile of the sun's rays, vi. 5.5 (23-319).

  Simile of the tree of the universe, iii. 8.10 (30-547).

  Simile of vine and branches, v. 3.7 (48-1088).

  Simile, Platonic, of drivers of horses, ii. 3.13 (52-1179).

  Simple and not compound is the Supreme, ii. 9.1 (33-599).

  Simple bodies, their existence demands that of world-soul, iv. 7.2
    (2-57).

  Simple is the soul; composite the body, iv. 7.3 (2-59).

  Simple nothing is, v. 9.3 (5-104).

  Simple, without something simple nothing manifold could exist, ii.
    4.3 (12-199).

  Simple's existence necessary to that of one, v. 6.3 (24-336).

  Simplification, approach of soul to good, i. 6.6 (1-50).

  Simplification as path to unity, vi. 9.3 (9-152).

  Simplification of ecstasy, super beauty and super virtue, vi. 9.11
    (9-170).

  Simplicity of principle, insures its freedom of action, vi. 8.4
    (39-779).

  Simplicity the intelligent, does not deny compositeness, vi. 7.13
    (38-722).

  Simplicity the intelligible, implies height of source, vi. 7.13
    (38-722).

  Simultaneity of end and principle in Supreme, v. 8.7 (31-563).

  Simultaneity of everything in the intelligible world, iv. 4.1
    (28-441).

  Simultaneity of the intelligible permits no memory, iv. 4.1 (28-441).

  Simultaneous giving and receiving by world-soul, iv. 8.7 (6-132).

  Simultaneous of one and many, intelligence contains the infinite as
    vi. 7.14 (38-725).

  Simultaneous unity and duality of thought, v. 6.1 (24-333).

  Simultaneous within and without is vi. 4.7 (22-295).

  Sin and justice, not destroyed by superficiality of misfortunes, iii.
    2.16 (47-1067).

  Sister beneficent, is world-soul to our soul, ii. 9.17 (33-633).

  Situation, as Aristotelian category, vi. 1.24 (42-877).

  Slavery of good, accuses Providence, iii. 2.6 (47-1062).

  Socrates, i. 8.7; iii. 2.15; iv. 3.5; ii. 5.2; vi. 2.1; vi. 3.6, 15.

  Socrates (as representative man), v. 1.4 (10-179); v. 7.1 (18-251).

  Solid things, nearest nonentity, iii. 6.6 (26-361).

  Solution of puzzle is that being is everywhere present, vi. 5.3
    (23-317).

  "Somewhat," a particle to modify, any statement about the supreme,
    vi. 8.13 (39-797).

  Son, begotten by supreme, report of ecstasy, see pun on "koros," iii.
    8.11 (30-550); v. 8.12 (31-571).

  Soul, after reaching yonder does not stay; reasons why, vi. 9.10
    (9-168).

  Soul alone possesses memory, iv. 3.26 (7-432).

  Soul and body consequences of mixture, i. 1.4 (53-1194).

  Soul and body form fusion, iv. 4.18 (28-465).

  Soul and body mixture impossible, i. 1.4 (53-1195).

  Soul and body, primitive relation between, i. 1.3 (53-1194).

  Soul and body, relation between, vi. 3.19 (27-418).

  Soul and intelligence, besides ideas, contained in intelligible
    world, v. 9.13 (5-116).

  Soul and judgment, passibility of, iii. 6.1 (26-350).

  Soul and relation with God and individual, i. 1.8 (53-1200).

  Soul and soul essence, distinction between, i. 1.2 (53-1192).

  Soul and we, the relation between, i. 1.13 (53-1206).

  Soul as divisible and indivisible, iv. 2.2 (21-279).

  Soul as hypostatic actualization of intelligence, v. 1.3 (10-177).

  Soul as number, v. 1.5 (10-180).

  Soul becomes what she remembers, iv. 4.3 (28-445).

  Soul begets her combination, its nature, vi. 7.5 (38-708).

  Soul begets many because incorporeal, iv. 7.4 (8-144).

  Soul being impassable, everything contrary is figurative, iii. 6.2
    (26-354).

  Soul both divisible and indivisible, iv. 1 (4-100).

  Soul can penetrate body, iv. 7.8 (2-72).

  Soul cannot be corporeal, iv. 7.8 (2-70).

  Soul cannot be entirely dragged down, ii. 9.2 (33-603).

  Soul cannot lose parts, ii. 7.5 (2-63).

  Soul cannot possess evil within herself, i. 8.11 (51-1158).

  Soul capable of extension, vi. 4.1 (22-286).

  Soul celestial of world, iii. 5.3 (50-1128).

  Soul, circular movement of, iv. 4.16 (28-462).

  Soul, combination as mixture or resultant product, i, 1.1 (53-1191).

  Soul conforms destiny to her character, iii. 4.5 (15-238).

  Soul contains body, iv. 8.20 (27-421).

  Soul-difference between individual universal, iv. 3.7 (27-399).

  Soul directed by natural law, ii. 3.8 (52-1173).

  Soul divisible, mixed and double, ii. 3.9 (52-1176).

  Soul does not entirely enter into body, iv. 8.8 (6-132).

  Soul does not even remember herself, iv. 4.2 (28-443).

  Soul double, iii. 3.4 (48-1081); iv. 3.31 (27-438).

  Soul descended into world vestige of, is Daemon, iii. 5.6 (50-1132).

  Soul distraction, sensation is not, iv. 4.25 (28-477); iii. 4.6
    (15-241).

  Soul divisible, how she divides at death, iv. 1 (4-100).

  Soul entire, fashioned whole and individuals, vi. 5.8 (23-322).

  Soul essence derives from her being, vi. 2.6 (43-900).

  Soul exerts a varied action, iv. 7.4 (2-62).

  Soul feeling implied by sensation, i. 1.6 (53-1198).

  Soul feels passions without experiencing them, iv. 4.19 (28-466).

  Soul gives life to psychologic elements, i. 1.8 (53-1200).

  Soul, good and intelligence related to light, sun and moon, v. 6.4
    (24-337).

  Soul governs body as pilot the ship, i. 1.3 (53-1194).

  Soul, greatness of, nothing to do with size of body, vi. 4.5 (22-293).

  Soul has double aspect, to body and to intelligence, iv. 8.7 (6-131).

  Soul has no corporeal possibility, hence incorporeal, iv. 7.2 (2-57).

  Soul has to exist in twofold sphere, iv. 8.7 (6-130).

  Soul has various motions, iv. 7.5 (2-62).

  Soul, healthy, can work, iv. 3.4 (27-395).

  Soul, herself, body-user and combination of both, i. 1.1 (53-1191).

  Soul, how can she remain impassible, though given up to emotion, iii.
    6.1 (26-350).

  Soul, how she comes to know vice, i. 8.9 (51-1155).

  Soul human, as independent principle, iii. 1.8 (3-97).

  Soul human, when in body, has possibilities up or down, iv. 8.7
    (6-131).

  Soul, if she were corporeal body, would have no sensation, iv. 7.6
    (2-64).

  Soul, immortal, i. 1.2 (53-1192).

  Soul, impassibility of, iii. 6.1 (26-350).

  Soul imperishable, iv. 7.12 (2-82).

  Soul in body as form is in matter, iv. 3.20 (27-421).

  Soul in body as whole in a part, iv. 3.20 (27-421).

  Soul in the body as light in the air, iv. 3.22 (27-423).

  Soul, individual, born of intelligence, vi. 2.22 (43-929).

  Soul intelligence, good are like light, sun and moon, v. 6.4 (24-337).

  Soul, intermediary elemental, also inadmissible, ii. 9.5 (33-607).

  Soul invisible, cause of these emotions, i. 6.5 (1-46).

  Soul is a definite essence, as particular being, vi. 2.5 (43-900).

  Soul is a number, vi. 5.9 (23-324); v. 1.5 (10-180).

  Soul is a simple actualization, whose essence is life, iv. 7.12
    (2-83).

  Soul is a simple (substance) the man himself, iv. 7.3 (2-59).

  Soul is a whole of distinct divisible and indivisible parts, iv. 3.19
    (27-419).

  Soul is all things, iii. 4.3 (15-236).

  Soul is artist of the universe, iv. 7.13 (2-84).

  Soul is both being and life, vi. 2.6 (43-901).

  Soul is both punishable and impassible, i. 1.12 (53-1204).

  Soul is double (see Hercules), iv. 3.31 (27-438).

  Soul is everywhere entire, iv. 7.5 (2-63).

  Soul is free by intelligence, which is free by itself, vi. 8.7
    (39-783).

  Soul is formed governing the body (Aristotle), i. 1.4 (53-1195).

  Soul is formed inseparable from body (Alexander of Aphrodisia), i.
    1.4 (53-1195).

  Soul is in body as pilot is in ship, iv. 3.21 (27-422); i. 1.3
    (53-1194).

  Soul is individuality, and is form and workman of body, iv. 7.1
    (2-57).

  Soul is infinite as comprising many souls, vi. 4.4 (22-296).

  Soul is located, not in body, but body in soul, iv. 3.20 (27-423).

  Soul is matter of intelligence (form), v. 1.3 (10-178).

  Soul is neither harmony nor entelechy, iv. 7.8 (2-74).

  Soul is partly mingled and separated from body, i. 1.3 (53-1193).

  Soul is prior to body, iv. 7.8 (2-74).

  Soul is substantial from one being, simple matter, iv. 7.4 (2-61).

  Soul is the potentiality of producing, not of becoming, ii. 5.3
    (25-346).

  Soul, its being, iv. 1 (4-100).

  Soul leaving body, leaves trace of life, iv. 4.29 (28-483).

  Soul light forms animal nature, i. 1.7 (53-1198).

  Soul, like divinity, is always one, iv. 3.8 (27-402).

  Soul like face in several mirrors, i. 1.8 (53-1200).

  Soul may be said to come and go, iii. 9.3 (13-223).

  Soul may have two faults, iv. 8.5 (6-128).

  Soul must be one and manifold, even on Stoic hypotheses, iv. 2.2
    (21-281).

  Soul must be stripped of form to shine in primary nature, vi. 9.7
    (9-161).

  Soul must first be dissected from body to examine her, vi. 3.1
    (44-934).

  Soul must fit herself to her part in the scheme, iii. 2.1, 7
    (47-1071).

  Soul necessary to unify manifold sensations, iv. 7.6 (2-65).

  Soul needed by body for life, iv. 3.19 (27-418).

  Soul not decomposable, iv. 7.1, 4 (2-84).

  Soul not evil by herself but by degeneration, i. 8.4 (51).

  Soul not in body as part in a whole, iv. 3.20 (27-421).

  Soul not in body as quality in a substrate, iii. 9.3 (13-222).

  Soul not in body, but body in soul, iv. 4.15 (28-460).

  Soul not in time, though her actions and reactions are, v. 9.4
    (5-106).

  Soul not the limit of one ascent, why? v. 9.4 (5-106).

  Soul obeys fate only when evil, iii. 1.10 (47-1060).

  Soul of the unity, proves that of the Supreme, vi. 5.9 (23-323).

  Soul originates movements, but is not altered, iii. 6.3 (26-355).

  Soul power everywhere, localized in special organ, iv. 3.23 (27-424).

  Soul power revealed in simultaneity of control over world, v. 1.2
    (10-176).

  Soul powers remain the same throughout all changes of body, iv. 3.8
    (27-402).

  Soul pristine, precious, v. 1.2 (10-176).

  Soul, psychological distinctions in, i. 1.1 (53-1191).

  Soul pure, would remain isolated, iv. 4.23 (28-473).

  Soul puzzle of her being one, yet in all, iv. 3.4 (27-394).

  Soul, rational, if separated what would she remember? iv. 3.27
    (27-433).

  Soul receives her form from intelligence, iii. 9.5 (15-224).

  Soul related to it might have been darkness, ii. 9.12 (33-625).

  Soul remains incorporeal, vi. 7.31 (38-750).

  Soul rises to the good by scorning all things below, iv. 3.20
    (27-422).

  Soul said to be in body because body alone is visible, vi. 7.35
    (38-757).

  Soul scorns even thought, she is intellectualized and ennobled, iv.
    3.4 (27-395).

  Soul, sick, devoted to her body, iv. 4.1 (28-441).

  Soul, speech in the intelligible world, ii. 9.2 (33-603).

  Soul split into three, intelligible, intermediary and sense-world.

  Soul symbolizes double Hercules, i. 1.13 (53-1206).

  Soul, the two between them, partition the fund of memory, iv. 3.31
    (27-439).

  Soul, three principles, reason, imagination and sensation, ii. 3.9
    (52-1175).

  Soul, to which of ours does individuality belong, ii. 9.2 (33-603).

  Soul, triune, one nature for three powers, iv. 9.5 (51-1163).

  Soul unharmed, if her flight from here below is prompt enough, i.
    7.26 (1-50).

  Soul unity does not resemble reason unity, as it includes plurality,
    vi. 2.6 (43-901).

  Soul, universal, is everywhere entire, vi. 4.9 (22-300).

  Soul uses the body as tool, i. 1.3 (53-1193).

  Soul unconscious of her higher part, if distracted by sense, iv. 8.8
    (6-132).

  Soul will not seem entirely within us, if functions are not
    localized, iv. 3.20 (27-419).

  Soul's action divided by division of time, iv. 4.15 (28-460).

  Soul's activity is triple: thinking, self-preservation and creation,
    iv. 8.3 (6-125).

  Soul's affection compared to lyre, iii. 6.4 (26-357).

  Souls all are one in the world soul, but are different, iv. 9.1
    (8-139).

  Souls all have their demon which is their love. iii. 5.4 (50-1129).

  Souls are as immortal as the one from whom they proceed, vi. 4.10
    (22-301).

  Souls are plural unity of seminal reasons, vi. 2.5 (43-899).

  Souls are united by their highest, vi. 9.15 (38-726).

  Souls as amphibious, iv. 8.4 (6-126).

  Soul's ascension to eligible world, ii. 9.2 (13-222).

  Soul's bodies may be related differently, iv. 4.29 (28-485).

  Souls can reason intuitionally without ratiocination, iv. 3.18
    (27-417).

  Souls cannot lose parts, iv. 7.5 (2-63).

  Soul's condition in higher regions, iii. 4.6 (15-240).

  Soul conforms destiny to her character, iii. 4.5 (15-238).

  Soul's conformity to universal, proves they are not parts of her, iv.
    3.2 (27-389).

  Soul's descent into body, iii. 9.3 (13-222).

  Soul's desire, liver seat of, iv. 4.28 (28-480).

  Soul's destiny depends on condition of birth of universe, ii. 3.14
    (52-1181).

  Souls develop manifoldness as intelligence does, iv. 3.5 (27-396).

  Souls differ as do the sensations, vi. 4.6 (22-294).

  Souls, difference between, iv. 3.8 (27-400).

  Souls, do all form a single one, iv. 9 (8-139).

  Soul's dream is sensation, iii. 6.6 (26-363).

  Souls first go in Heaven in the intelligible world, iv. 3.17 (27-415).

  Souls form a genetic but not numeric unity, iv. 9.1 (8-146).

  Souls that enter into this world generate a love demon, iii. 5.6
    (50-1132).

  Soul's highest part always remains above body. v. 2.1 (11-194).

  Soul's highest part, even whole, sees vision of intelligible wisdom,
    v. 8.10 (31-568).

  Souls, how they come to descend, iv. 3.13 (27-410).

  Soul's immortality, iv. 7 (2-56).

  Soul's incarnation is for perfection of universe, iv. 8.5 (6-127).

  Souls incorporeal dwell within intelligence, iv. 3.24 (27-427).

  Souls, individual, are the emanations of the universal, iv. 3.1
    (27-388).

  Soul's instrument is the body, iv. 7.1 (2-56).

  Soul's lower part, in sense world, fashions body, v. 1.10 (10-190).

  Souls may be unified without being identical, iv. 9.2 (8-140).

  Soul's mediation between indivisible and divisible essence, iv. 2
    (21-279).

  Soul's memory in intelligible world, iv. 4.1 (28-441).

  Soul's mixture of reason and indetermination, iii. 5.7 (50-1133).

  Soul's multiplicity, based on their unity, iv. 9.4 (7-843).

  Soul's nature is intermediate, iv. 8.7 (6-130).

  Souls not isolated from intelligence during descent, iv. 3.12
    (27-409).

  Souls of stars and incarnate humans govern worlds untroubledly, iv.
    8.2 (6-123).

  Souls of the second universal rank are men, ii. 3.13 (52-1180).

  Soul's powers differ and thence do not act everywhere, iv. 9.3
    (8-143).

  Soul's primary and secondary evil, iii. 8.5 (30-538).

  Souls prognosticate but do not cause event, ii. 3.6 (52-1171).

  Soul's purification and separation, iii. 6.5 (26-359).

  Soul's relation to body is that of statue and metal, iv. 7.8 (2-176).

  Soul's relation to intelligence is that of matter to form, v. 1.3
    (10-178).

  Souls resemble various forms of governments, iv. 4.17 (28-464).

  Souls retain unity and differences, on different levels, iv. 3.5
    (27-396).

  Soul's separation from body enables her to use the body as tool, i.
    1.3 (53-1193).

  Souls show kinship to world by fidelity to their own nature, iii. 3.1
    (48-1077).

  Soul's superior and inferior bodies related in three ways, iv. 4.29
    (28-485).

  Souls that change their condition alone have memory, iv. 4.6 (28-448).

  Souls united, intelligence shined down from the peak formed by them,
    vi. 7.15 (38-726).

  Souls united to world-souls by functions, iv. 3.2 (27-392).

  Souls weakened by individual contemplation, iv. 8.4 (6-125).

  Soul's welfare is resemblance to divinity, i. 6.6 (1-49).

  Souls, why they take different kinds of bodies, iv. 3.12 (27-410).

  Source, common, by it all things are united, vi. 7.12 (38-721).

  Source, height of, implied by simplicity of the intelligible, vi.
    7.13 (38-722).

  Sowing of soul in stars and matter, iv. 8.45 (6-127).

  Space, 5.1, 10.

  Space, corporeal, iv. 3.20 (27-420).

  Space has nothing to do with intelligible light, which is
    non-spatial, v. 5.7 (29-526).

  Space, result of procession of the universal soul, iii. 7.10
    (45-1006).

  Space said to measure movement because of its determination, iii.
    7.11 (45-1011).

  Species destroyed by fundamental unity, vi. 2.2 (43-894).

  Spectacle Divine in ecstasy, vi. 9.11 (9-170).

  Spectator of vision becomes participator, v. 8.10 (31-569).

  Speech is a quantity, vi. 3.12 (44-954).

  Speech is a quantity, classification of, vi. 3.12 (44-954).

  Speech of soul in the intelligible world, iv. 4.1 (28-441).

  Spherical figure, intelligible is the primitive one, vi. 6.17
    (34-675).

  Spindle of fate (significance), ii. 3.9 (52-1174); iii. 4.6 (15-242).

  Spirit and its apportionment, iv. 7.8 (2-69).

  Spirits inanimate, i. 4.7 (2-56).

  Spiritual becomes love, begun physically, vi. 7.33 (38-755).

  Spiritual body, ii. 2.2 (14-231).

  Spiritual gnostic distinction of men, ii. 9.18 (33-637).

  Spiritual men, v. 9.1 (5-102).

  Splendor, last view of revelation, v. 8.10 (31-567).

  Splitting of intelligible principle, ii. 4.5 (12-202).

  Splitting of unity typified by mutilation of Saturn, v. 8.13 (31-573).

  Splitting up of soul at death, iii. 4.6 (15-241).

  Spontaneity not affected by irresponsible, iii. 2.10 (47-1060).

  Stability and essence, distinction between, vi. 2.7 (43-903).

  Stability and movement exist because thought by intelligence, vi. 2.8
    (43-904).

  Stability another kind of movement, vi. 2.7 (43-903).

  Stability, distinction from, vi. 3.27 (44-980).

  Stability does not imply stillness in the intelligible, vi. 3.27
    (44-982).

  Stability of essence only accidental, vi. 9.3 (9-153).

  Standard human cannot measure world soul, ii. 9.7 (33-612).

  Star action mingled only affects already natural process, ii. 3.12
    (52-1166).

  Star-soul and world-soul intellectual differences, iv. 4.17 (28-463).

  Stars affect physical, not essential being, iii. 1.6 (3-95).

  Stars and world-soul are impassable, iv. 4.42 (28-506).

  Stars answer prayers unconsciously, iv. 4.42 (28-505).

  Stars are inexhaustible and need no refreshment, ii. 1.8 (40-827).

  Stars are they animate?

  Stars are they inanimate?

  Stars, as well as sun, may be prayed to, iv. 4.30 (28-486).

  Stars, body or will do not sway earthly events, iv. 4.35 (28-495).

  Stars by their body produce only passions of universe, ii. 3.10
    (52-1177).

  Stars contain not only fire but earth, ii. 1.6 (40-821).

  Stars do not need memories to answer prayers, iv. 4.42 (28-505).

  Stars follow the universal kind, ii. 3.13 (52-1179).

  Stars have no memory, because uniformly blissful, iv. 4.42 (28-505).

  Stars influence is from contemplation of intelligible world, iv. 4.35
    (28-496).

  Stars motion compared to a prearranged dance, iv. 4.33 (28-492).

  Stars natural radiation of good, explains their influence, iv. 4.35
    (28-497).

  Stars predict because of soul's accidents, ii. 3.10 (52-1177).

  Stars serve as letters in which to read nature, iii. 1.6 (3-95).

  Stars, souls govern worlds untroubled by, iv. 8.2 (6-123).

  Stars sway general but not detailed fate, iv. 4.31 (28-487).

  Stars, what is and what is not produced by them, ii. 3.13 (52-1178).

  Statue, art makes out of rough marble, v. 8.1 (31-551).

  Statue, composite of form and matter, v. 9.3 (5-504).

  Statue, essential beings as statues, v. 8.4 (31-558).

  Statue, heating of statue by metal only indirect, vi. 1.21 (42-874).

  Statue, justice as self born intellectual statue, vi. 6 (34-653).

  Statue, metal is not potentiality of statue, ii. 5.1 (25-342).

  Statue, purified cleans within herself divine statues, v. 7.10 (2-81).

  Statue, shining in front rank is unity, v. 1.6 (10-182).

  Statue, soul is to body as metal is to statue, iv. 7.8 (2-76).

  Statues at entrance of temples left behind, vi. 9.9 (9-170).

  Statues of palace of divinity, vi. 7.35 (38-758).

  Sterility of nature indicated by castration, iii. 6.19 (26-385).

  Still, why the heavens do not remain, ii. 9.1 (40-814).

  Stillness, not implied by stability in the intelligible, vi. 3.27
    (44-980).

  Stoic explanation of beauty, symmetry, opposed, i. 6.1 (1-41).

  Stoic four categories evaporate, leaving matter as basis, vi. 1.29
    (42-886).

  Stoic God is only modified matter, vi. 1.27 (45-881).

  Stoic relation category confuses new with anterior, vi. 1.31 (42-888).

  Stoics, v. 9.4 (5-106).

  Stoics' fault is to have taken sensation as their guide, vi. 1.28
    (42-884).

  Stones growing while in earth, iv. 4.27 (28-479); vi. 7.11 (38-718).

  Straight line represents sensation, while the soul is like a circle,
    v. 1.7 (10-184).

  Straight movement, vi. 4.2 (22-288); ii. 2.12 (14-231).

  Studied world must be just as one would analyze the voice, vi. 3.1
    (44-933).

  Study of time makes us descend from the intelligible, iii. 7.6
    (45-995).

  Sub-conscious nature hinders dominance of better-self, iii. 3.4
    (48-1081).

  Subdivision infinite of bodies, leads to destruction, iv. 7.1 (2-56).

  Subject, one's notion does not come from subject itself, vi. 6.13
    (34-663).

  Sublunar sphere, immortality does not extend to it, ii. 1.5 (40-820).

  Sublunary divinities, crimes should not be attributed to, iv. 4.31
    (28-489).

  Substance as Stoic category would be split up, vi. 1.25 (42-878).

  Substantial act or habitation is hypostasis, vi. 1.6 (42-845).

  Substrate, iii. 3.6 (48-1087).

  Substrate and residence of forms, is matter, ii. 4.1 (12-197).

  Substrate demanded by process of elements, ii. 4.6 (12-203).

  Substrate needed by composition of the body, ii. 4.11 (12-209).

  Substrate not common to all elements, being indeterminate, ii. 4.13
    (12-213).

  Subsumed under being in essence not everything can, vi. 2.2 (43-893).

  Successive enumeration inevitable in describing the eternal, iv. 8.6
    (6-129).

  Succumb to the law of the universe, why many souls do, iv. 3.15
    (27-413).

  Suchness, ii. 7.2 (37-701). (Whatness.)

  Suchness later than being and quiddity, ii. 6.2 (17-248).

  Suffering and action cannot be separate categories, vi. 1.17 (42-866).

  Suffering of most men physical, virtuous man suffers least because
    most suffering is physical, i. 4.13 (46-1036).

  Suffering part of virtuous man is the higher, i. 4.13 (46-1036).

  Suggestive is influence of reason, i. 2.5 (19-264).

  Suicide, i. 9 (16-243).

  Suicide breaks up the appointed time of life, i. 9 (16-244).

  Suicide unavailable even to avoid insanity, i. 9 (16-244).

  Suitability and opportunity, cause of, puts them beyond chance, vi.
    8.18 (39-806).

  Sun and ray, simile of, v. 5.7 (32-587); v. 3.9 (49-1105).

  Sun as well as stars, may be prayed to, iv. 4.30 (28-486).

  Sunlight exists everywhere, vi. 4.7 (22-296).

  Sunrise only image for divine approach, v. 5.8 (32-588).

  Superabundance, manner in which all things issue from one, v. 2.1
    (11-194).

  Super-beauty and super-virtue, vi. 9.11 (9-170).

  Super-beauty of the Supreme, v. 8.8 (31-564).

  Super-being achieved in ecstasy, vi. 9.11 (9-170).

  Super-essential principle does not think, v. 6.1 (24-333).

  Super-essentiality and super-existence of Supreme, v. 3.17 (49-1119).

  Super-existence and super-essentiality of Supreme, v. 3.17 (49-1119);
    v. 4.2 (7-137).

  Super-existence of first principle, vi. 7.38 (38-763).

  Super-form is uniform unity, vi. 9.3 (9-152).

  Super-goodness is Supreme, vi. 9.6 (9-160).

  Superior principle not always utilized, i. 1.10 (53-1203).

  Superior would be needed if the good thought, vi. 7.40 (38-767).

  Super-liberty may be attributed to intelligence, vi. 8.6 (39-782).

  Super-master of himself is the Supreme, vi. 8.10 (39-790).

  Super-rest, super-motion, super-thought is the one
    super-consciousness and super-life, iii. 9.7, 9 (13-226).

  Super-virtue, soul meets absolute beauty, vi. 9.11 (9-170).

  Supra active, the good is, as supra-cogitative, v. 6.6 (24-338).

  Supra cogitative, the good as, is also supra-active, v. 6.6 (24-338).

  Supra-thinking principle does not think, necessary to working of
    intelligence, v. 6.2 (24-334).

  Supremacy is the cause of the good, vi. 7.23 (38-739).

  Supremacy of good implies its supremacy over all its possessions, v.
    5.13 (32-595).

  Supreme admits of no reasoning, demonstration, faith or cause, v. 8.7
    (31-563).

  Supreme, all language about it is metaphorical, vi. 8.13 (39-795).

  Supreme as a spring of water, iii. 8.10 (30-547).

  Supreme as being as being and essence, v. 3.17 (49-1119); v. 9.2
    (7-149); v. 4.2 (7-138); v. 5.5 (32-584); v. 5.5 (32-585).

  Supreme, assisted by intelligence would have no room for chance, vi.
    8.17 (39-804).

  Supreme banishes all chance, vi. 8.10 (39-789).

  Supreme being not produced by chance, vi. 8.11 (39-793).

  Supreme beyond chance because of suitability, vi. 8.17 (39-806).

  Supreme can be approached sufficiently to be spoken of, v. 3.14
    (49-1114).

  Supreme can be attributed contingence only under new definition, vi.
    8.9 (39-787).

  Supreme can be attributed physical qualities only by analogy, vi. 8.8
    (39-785).

  Supreme cannot aspire higher, being super-goodness, vi. 9.6 (9-159).

  Supreme commands himself, vi. 8.20 (39-809).

  Supreme consists with himself, vi. 8.15 (39-800).

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

  Supreme, every term should be limited by some what or higher, vi.
    8.13 (39-797).

  Supreme formlessness shown by approaching soul's rejection of form,
    vi. 7.34 (38-756).

  Supreme inevitable for intelligence that is intelligible, iii. 8.9
    (30-544).

  Supreme intelligence is king of kings, v. 15.3 (32-580).

  Supreme intelligence, nature of, i. 8.2. (51-1144).

  Supreme is both being and whyness, ii. 7.2 (37-707).

  Supreme is entirely one, does not explain origin of manifold, v. 9.14
    (5-116).

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

  Supreme is everywhere and nowhere, is inclination and imminence, vi.
    8.16 (39-801).

  Supreme is ineffable, v. 3.13 (49-1113).

  Supreme is limitless, v. 7.32 (38-753).

  Supreme is potentiality of all things, above all actualization, iii.
    8.10 (30-546).

  Supreme is super-being, because not dependent on it, vi. 8.19
    (39-807).

  Supreme is the good, because of its supremacy, vi. 7.23 (38-739).

  Supreme is the power, really master of himself, vi. 8.9 (39-788); vi.
    8.10 (39-790).

  Supreme is will being and actualization, vi. 8.13 (39-795).

  Supreme must be free, as chance is escaped by interior isolation, vi.
    8.13 (39-795); vi. 8.15 (39-800).

  Supreme must be simple and not compound, ii. 9.1 (33-599).

  Supreme named Apollo, v. 5.6 (32-584).

  Supreme not intelligence that aspires to form of good, iii. 8.10
    (30-548).

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

  Supreme one only figuratively, vi. 9.5 (9-157).

  Supreme principles must then be unity, intelligence and soul, ii. 9.1
    (33-600).

  Supreme, proven by the unity of the soul, vi. 5.9 (23-323).

  Supreme super-master of himself, vi. 8.12 (39-793).

  Supreme unity adjusts all lower group unities, vi. 6.11 (34-660).

  Supreme would wish to be what he is, is such as he would wish to be,
    vi. 8.13 (39-796); vi. 8.15 (39-800).

  Swine, simile of the impure, i. 6.6 (1-49).

  Sympathy between individual and universal soul due to common origin,
    iv. 3.8 (48-1088); v. 8.12 (31-571).

  Syllables a quantity, vi. 3.12 (44-954).

  Symmetry, earthly, contemplates universal symmetry, v. 9.11 (5-114).

  Symmetry, Stoic definition of beauty, opposed, i. 6.1 (1-41).

  Sympathetic harmony, earth feels and directs by it, iv. 4.26 (28-477).

  Sympathy, cosmic, ii. 1.7 (40-824).

  Sympathy, does not force identity of sensation, iv. 9.3 (8-142).

  Sympathy implies unity of all beings in lower magic enchantment, iv.
    9.3 (8-152).

  Sympathy, love working as, effects magic, iv. 4.40 (28-503).

  Sympathy of soul and body, iv. 4.23 (28-473).

  Sympathy of soul's highest self, basis of memory, iv. 6.3 (41-832).

  Sympathy or community of affection, Stoic, iv. 7.3 (2-59).

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


  Taming of body, i. 4.14 (46-1037).

  Theology revealed by astrology, ii. 3.7 (52-1172).

  Telescoping, of intelligible entities, v. 9.10 (5-113).

  Temperament of corporeal principles, is health, iv. 7.8 (2-71).

  Temperament, soul as mixture, iv. 7.2 (2-58).

  Temperance, gate of ecstasy, i. 6.9 (1-53).

  Temperance interpreted as purification, i. 6.6 (1-49).

  Temperance is not real category, vi. 2.18 (43-923).

  Temperate man is good's independence from pleasure, vi. 7.29 (38-747).

  Temples of divinity, explained by psychology, iv. 3.1 (27-387).

  Temporal conceptions implied by priority of order, iv. 4.16 (28-461).

  Tending towards the good, all things tend towards the one, vi. 2.12
    (43-914).

  Tension, Stoic, iv. 7.13 (2-83); iv. 5.4 (29-522).

  Terrestrial things do not last so long as celestial ones, ii. 1.5
    (40-819).

  Testimony, to its creator by world, iii. 2.3 (47-1047).

  The living animal, i. 1.5 (53-1126).

  Theodore, from P1ato's Theatetus, i. 8.6 (51-1150).

  Theodore of Asine, his infra celestial vault (invisible place), v.
    8.10 (31-567); ii. 4.1 (12-198).

  Theory of happiness consisting in reasonable life, i. 4.2 (46-1022).

  Thing in itself, differs from nonentity, ii. 4.10 (12-207).

  Thing in itself, qualityless, found by abstraction, ii. 4.10 (12-207).

  Things good is their form, vi. 7.27 (38-744).

  Think, body cannot, iv. 7.8 (2-68).

  Thinking in conformity with intelligence, two ways, v. 3.4 (49-1094).

  Thinking is perception without help of the body, iv. 7.8 (2-68).

  Thinking ourselves, is thinking an intellectual nature, iii. 9.6
    (13-224).

  Thinking principle, the first, is the general second, v. 6.2 (24-335).

  Thinking principles--which is the first, and which is the second? v.
    6.1 (24-335).

  Third principle is soul, iii. 9.1 (13-221).

  Third rank of existence should not be occupied by modality, vi. 1.30
    (42-887).

  Thought and life, different grades of, iii. 8.7 (30-540).

  Thought actualization of light, v. 1.5 (10-181).

  Thought as first actualization of a hypostasis is not in first
    principle, vi 7.40 (38-766).

  Thought as touch of the good leads to ecstasy, vi. 7.36 (38-760).

  Thought below one and Supreme, iii. 9.7, 9 (13-226).

  Thought beneath the super essential principle, v. 6 (24-339).

  Thought distracted from by sensation, iv. 8.8 (6-132).

  Thought implies simultaneous unity and duality, v. 6.1 (24-333).

  Thought in first principle would imply attributes, and that
    manifoldness, v. 6.2 (24-336).

  Thought is actualized intelligence, v. 3.5 (49-1097).

  Thought is beneath the first so intelligence implies the latter, v.
    6.5 (24-338); v. 6.2, 6 (24-339).

  Thought is inspiration for good, v. 6.5 (24-338).

  Thought is integral part of intelligence, v. 5.2 (32-579).

  Thought is seeing the intelligible, v. 4.2 (7-138).

  Thought is the form; shape the actualization of being, v. 9.8 (5-111).

  Thought, life and existence, contained in primary existence, v. 6.6
    (24-339).

  Thought made impossible only by the first principle being one
    exclusively, v. 6.3 (24-335).

  Thought, one with sight, v. 1.5 (10-181).

  Thought, self direction of, is not changeableness, iv. 4.2 (28-444).

  Thought, the means by which intelligence passes from unity to
    duality, v. 6.1 (24-333).

  Thoughts, conceptive, demand intermediary sensation, iv. 4.23
    (28-472).

  Thoughts, contrary to rights, possess real existence, iii. 5.7
    (50-1136).

  Thoughts, highest, have incorporeal objects, iv. 7.8 (2-68).

  Three kinds of men, v. 9.1 (5-102).

  Three men in each of us, vi. 7.6 (38-708).

  Three principles, v. 6.2 (24-334 to 337); v. 1.10 (10-189).

  Three ranks of existence, vi. 4.11 (22-302); v. 1.10 (10-189); v.
    6.2 (24-335); iii. 3.3 (48-1077); iii. 5.9 (50-1138); vi. 1.30
    (43-887); vi. 7.6 (38-708).

  Three spheres, v. 1.8 (10-186).

  Threefold activity of soul, thought, self-preservation and creation,
    iv. 8.3 (6-125).

  Time and eternity, iii. 7 (45-985).

  Time arose as measurement of the activity of the universal soul, iii.
    7.10 (45-1005).

  Time as motion, errors in, iii. 7.1 (45-987).

  Time becomes, iii. 7, int. (45-985).

  Time can be increased, why not happiness, i. 5.7 (36-687).

  Time cannot be divided without implying soul's action, iv. 4.15
    (28-460).

  Time, considered as motion, as moveable or as something of motion,
    iii. 7.6 (45-996).

  Time, if it is a quantity, why a separate category? vi. 1.13 (42-861).

  Time included action and reaction of soul, not soul itself, iv. 4.15
    (28-460).

  Time is also within us, iii. 7.12 (45-1014).

  Time is as interior to the soul as eternity is to existence, iii.
    7.10 (45-1008).

  Time is measured by movement and is measure of movement, iii. 7.12
    (45-1011).

  Time is no interval of movement (Stoic Zeno), iii. 7.7 (45-999).

  Time is not a numbered number (Aristotle), iii. 7.8 (45-1000).

  Time is not a quantity, vi. 1.5 (42-844).

  Time is not an accident or consequence of movement, iii. 7.9
    (45-1004).

  Time is not begotten by movement but only indicated thereby, iii.
    7.11 (45-1009).

  Time is not motion and rest (Strato), iii. 7.7 (45-1000).

  Time is not movement, iii. 7.7 (45-997).

  Time is not the number and measure of movement (Aristotle), iii. 7.8
    (45-1000).

  Time is present everywhere, as against Antiphanes and Critolaus, iii.
    7.12 (45-1013).

  Time is the length of the life of the universal soul, iii. 7.11
    (45-1008).

  Time is the life of the soul, considered in the movement by which she
    passes from one actualization to another, iii. 7.10 (45-1005).

  Time is the model of its image eternity, iii. 7 int. (45-985).

  Time is the universe, iii. 7.1 (45-986).

  Time is to the world-soul, what eternity is to intelligence, iii.
    7.10 (45-1007).

  Time joined to actions to make them perfect, vi. 1.19 (42-868).

  Time must be studied comparatively among the philosophers, iii. 7.6
    (45-996).

  Time none, only a single day for world-souls, iv. 4.7 (28-450).

  Time or place do not figure among the categories, vi. 2.16 (43-919).

  Time, Plato uncertain about it, iii. 7.12 (45-1012).

  Time replaced by eternity in intelligible world, v. 9.10 (5-113).

  Time's nature will be revealed by its birth, iii. 7.10 (45-1005).

  Toleration by soul, without guilt, iii. 1.8 (3-97).

  Tomb of soul is body, iv. 8.1, 4 (6-126).

  Tool, body uses the soul as, i. 1.2 (55-1194); iv. 7.1 (2-57).

  Tools are intermediate, like sense shape, iv. 4.23 (28-473).

  Torments of hell are reformatory, iv. 4.45 (28-448).

  Total reason of universe, ii. 3.13 (52-1179).

  Touch, the good is a simple perception of itself, vi. 7.39 (38-764).

  Touched with the good is the greatest of sciences, vi. 7.36 (38-760).

  Trace of life, left by soul when leaving body, iv. 4.29 (28-483).

  Trace of the One, is the being of souls, v. v. 5 (32-583).

  Traditions of divinity contained by the world, ii. 9.9 (33-616).

  Training and education, memory needs, iv. 6.3 (41-835).

  Training here below help souls to remember when beyond, iv. 4.5
    (28-448).

  Training of interior vision, i. 6.9 (1-53).

  Trance of ecstasy, vi. 9.11 (9-169).

  Transcendence of good over intelligence and life, v. 3.16 (49-1117).

  Transcendent, v. 3 (49-1090).

  Transcendent shapeless shaper and essential beauty is supreme, vi.
    7.33 (38-754).

  Transcending unity demanded by contemplation of intelligence, v. 3.10
    (49-1106).

  Transition of sense-beauty to intellectual, i. 6.3 (1-45).

  Transmigration, animals into animals, plants, birds, eagles and
    soaring birds and bee, iii. 4.2 (15-235).

  Transmigration, two kinds, into human or animal bodies, iv. 3.9
    (27-403).

  Transmission, reception, relation underlies action and experience,
    vi. 1.22 (42-874).

  Transparency of everything in intelligible world, v. 8.4 (31-558).

  Trap on way to ecstasy, v. 8.11 (31-569).

  Traverse heaven, without leaving rest (celestial divinities), v. 8.3
    (31-556).

  Tree of the universe, simile of, iii. 8.10 (30-547).

  Triad is limit of differentiation, ii. 9.2 (33-602).

  Triangles equal to two, iii. 5.7 (50-1136).

  Triangles, material and immaterial, explain trine relations, vi. 5.11
    (23-330).

  Trinity, compared to light, sun and moon, i. 8.2 (51-1144); vi. 7.6
    (38-708); vi. 7.7 (38-711); iv. 8.4 (6-125); vi. 7.42 (38-770); vi.
    2.8 (43-905); iv. 7.13 (2-84); iii. 4.2 (15-234).

  Triune, v. 6.4 (24-337).

  Triune, soul, one nature in three powers, ii. 3.4 (52); v. 1
    (10-173); ii. 9.2 (33-602).

  Triune play implies also identity and difference, vi. 2.8 (43-905).

  True good, implies counterfeit, vi. 7.26 (38-743).

  Truth external to intelligence, a theory that destroys intelligence,
    v. 5.1 (32-576).

  Truth, field of, intelligence evolves, vi. 7.13 (38-723).

  Truth self-probative; nothing truer, v. 5.2 (32-579).

  Two-fold soul exerts two-fold providence, iv. 8.2 (6-122).

  Two-fold sphere in which soul has to exist, iv. 8.7 (6-130).

  Two, not addition to one, but a change, vi. 6.14 (34-666).

  Ugliness, aversion for, explains love for beauty, i. 6.5 (1-47).

  Ugliness consists of formlessness, i. 6.2 (1-43).

  Ugliness is a foreign accretion, i. 6.5 (1-48).

  Ugliness is form's failure to dominate matter, i. 8.9 (51-1156).

  Ugliness is predominance of matter, v. 7.2 (18-253).

  Ugliness of men due to lowering themselves to lower natures, and
    ignoring themselves, v. 8.13 (31-574).

  Ulysses, i. 6.8 (1-52).

  Unalloyed is no evil for the living people, i. 7.3 (54-1210).

  Unattached, condition o wise man, i. 4.1, 7 (46-1029).

  Unavoidable and universal evils are, i. 8.6 (51-1149).

  Uncertainty in location of good and beauty, i. 6.9 (1-53).

  Unchangeableness of form and matter, iii. 6.10 (26-368).

  Unconsciously do stars answer prayers, iv. 4.4 (28-505); iv. 4.2
    (28-505).

  Unconsciousness does not hinder virtue, handsomeness or health, i.
    4.9 (46-1033).

  Unconsciousness of oneself in ecstasy, v. 8.11 (31-570).

  Unconsciousness of soul intelligence and one does not detract from
    their existence, v. 1.12 (10-191).

  Undefinability of unity (referred to by feelings), vi. 9.3 (9-151).

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

  Undisturbed is the world-soul by the things of sense, iv. 8.7 (6-131).

  Unhappiness increased by duration, why not happiness? i. 5.6 (36-686).

  Unharmed is the soul by incarnation, if prompt in flight, iv. 8.5
    (6-128).

  Unification does not reveal true knowledge, ii. 9.9 (33-617).

  Unification process, v. 1.5 (10-180); v. 5.4 (32-581).

  Unification with divinity result of ecstasy, v. 8.11 (31-570).

  Uniform action, exerted by body, iv. 7.4 (2-62).

  Uniform in itself is unity and super-form, vi. 9.3 (9-152).

  Unincarnate souls govern world untroubledly, iv. 8.2 (6-123).

  Unique (Monad), v. 5.4 (32-581); v. 5.13 (32-595).

  Unissued brothers of Jupiter, vi. 8.12 (31-572).

  Unitary are intelligibles, but not absolute unity, vi. 5.4 (32-581).

  Unitary is consciousness, though containing thinker, ii. 9.1 (33-601).

  Unitary number, vi. 6.9 (34-656).

  United are all things by a common source, vi. 7.12 (38-721).

  United are souls, by their highest, vi. 7.15 (38-726).

  United souls, intelligence shines down from the peak formed by them,
    vi. 7.15 (38-726).

  Unities, different kinds of, v. 5.4 (32-582).

  Uniting of highest parts of men in intelligible, vi. 5.10 (23-327).

  Uniting of intelligence, as it rises to the intelligible, iv. 4.1
    (28-442).

  Uniting soul and body forms individual aggregate, i. 1.6 (53-1197).

  Unity, v. 1.6 (10-182); v. 5.4 (32-581).

  Unity above all; intelligence and essence. vi. 9.2 (9-149).

  Unity absolute, is first, while intelligence is not, vi. 9.2 (9-150).

  Unity, abstruse, because soul has repugnances to such researches, vi.
    9.3 (9-151).

  Unity an accident amongst sense things, something more in the
    intelligible, vi. 6.14 (34-666).

  Unity and essence, genuine relations between, vi. 2.11 (43-911).

  Unity and number precede the one and many beings, vi. 6.10 (34-659).

  Unity as indivisible and infinite, vi. 9.6 (9-158).

  Unity is the self-uniform and formless super form, vi. 9.3 (9-152).

  Unity, by it all things depend on the good, i. 7.2 (54-1209).

  Unity, by thinking intelligence passes to duality, v. 6.1 (24-333).

  Unity, co-existence of, demands organization in system, vi. 7.10
    (38-716).

  Unity, contained in sense objects, is not unity itself, vi. 6.16
    (34-671).

  Unity, contemplation in nature, iii. 8 (30-531).

  Unity does not even need itself, vi. 9.6 (9-159).

  Unity, everything tends toward it as it tends toward the good, vi.
    2.12 (43-914).

  Unity, fundamental of genera, would destroy species, vi. 2.2 (43-894).

  Unity, greater in intelligible than in physical world, vi. 5.10
    (23-327).

  Unity, if passed into the manifold, would destroy universe, iii. 8.10
    (30-547).

  Unity, imparted by soul is not pure, vi. 9.1 (9-147).

  Unity, incomprehensible, vi. 9.4 (9-154).

  Unity in manifoldness, vi. 5.6 (23-320).

  Unity into plurality split by numbers, vi. 6.9 (34-656).

  Unity is in the manifold by a manner of existence, vi. 4.8 (22-296).

  Unity is intelligible, though participated in by sense-objects, vi.
    6.13 (34-664).

  Unity is not intelligence, its manifold produced by a unity, iv. 4.1
    (28-443).

  Unity, lack of, causes corporeity to be nonentity, iii. 6.6 (26-362).

  Unity, multiple, radiation of, v. 3.15 (49-1115).

  Unity must be sought for in essence, vi. 5.1 (23-342).

  Unity must exist in the intelligible before being applied to mutable
    beings, vi. 6.11 (34-659).

  Unity necessary to existence of all beings, especially collective
    nouns, vi. 9.1 (9-147).

  Unity not category, are arguments against, vi. 2.10 (43-910).

  Unity not mere numbering, but existence, vi. 9.2 (9-149).

  Unity not synonymous with essence, vi. 2.9 (43-908).

  Unity of apperception, iv. 4.1 (28-442).

  Unity of being does not exclude unity of other beings, vi. 4.4
    (22-290).

  Unity of reason constituted by contained contraries, iii. 2.16
    (47-1069).

  Unity of soul, does not resemble reason unity because it includes
    plurality, vi. 2.6 (43-901).

  Unity of soul not effected by plurality of powers, iv. 9.4 (8-143).

  Unity of soul retained on different levels, iv. 3.5 (27-396).

  Unity of souls based on their multiplicity, iv. 9.4 (8-143).

  Unity of Supreme entailed by its being a principle, v. 4.1 (7-134).

  Unity of Supreme only figurative, vi. 9.5 (9-157).

  Unity of the soul proves that of the Supreme, vi. 5.9 (23-323).

  Unity of will, being an actualization, is the Supreme, vi. 8.13
    (39-795).

  Unity only for its examination are its parts apart, vi. 2.3 (43-897).

  Unity passing into manifold would destroy universe, iii. 8.10
    (30-547).

  Unity reigns still more in the good, vi. 2.11 (43-912).

  Unity self-sufficient, needing no establishment, vi, 9.6 (9-159).

  Unity indefinable, referred to by feeling, vi. 9.3 (9-154).

  Unity, why world proceeded from it, v. 2.1 (11-193).

  Unity's form is principle of numbers, v. 5.5 (32-583).

  Universal and unavoidable evils are, i. 8.6 (51-1149).

  Universal being, description of, vi. 4.2 (22-286).

  Universal being is indivisible, vi. 4.3 (22-288).

  Universal being, stars followers of, ii. 3.13 (52-1179).

  Universal, second rank, souls of men, ii. 3.13 (52-1180).

  Universal soul, first actualization of essence and intelligence, v.
    2.2 (11-194).

  Universal soul is everywhere entire, vi. 4.9 (22-300).

  Universal soul may not be judged by human standards, ii. 9.7 (33-611).

  Universal soul's motion, immortalized heaven, ii. 1.4 (40-817).

  Universality of creator overcame all obstacles, v. 8.7 (31-562).

  Universe, ii. 1 (40-813).

  Universe and deity if include separable soul, ii. 3.9 (52-1176).

  Universe animated by world-soul, iv. 3.9 (27-404).

  Universe as a single harmony, ii. 3.5 (52-1170).

  Universe, birth of, destiny of souls depend on, ii. 3.15 (52-1182).

  Universe depends on single principle, ii. 3.7 (52-1117).

  Universe, diagram of, iv. 4.16 (28-462).

  Universe, hierarchical constitution, vi. 2.2 (43-892).

  Universe is harmony in spite of the faults in the details, ii. 3.16
    (52-1185).

  Universe like light, sun and moon, v. 6.4 (24-337).

  Universe moves in circle, and stands still simultaneously, ii. 2.3
    (14-230).

  Universe, nothing in it inanimate, iv. 4.36 (28-499).

  Universe passions produced by body of stars, ii. 3.13 (52-1178).

  Universe, perfection of, evils are necessary, ii. 3.18 (52-1187).

  Universe picture, that pictures itself, ii. 3.18 (52-1188).

  Universe, plan of, is from eternity, Providence, vi. 8.17 (39-803).

  Universe specialized, organ of, every being is, iv. 4.45 (28-510).

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

  Universe's influence should be partial only, iv. 4.34 (28-494).

  Universe's total reason, ii. 3.13 (52-1178).

  Unjust acts unastrological theory blame divine reason, iii. 2.10
    (47-1059).

  Unmeasured, is intelligible number infinite, vi. 6.18 (34-676).

  Unnoticed are many new things, iv. 4.8 (28-450).

  Unreflective identification not as high as memory, iv. 4.4 (28-445).

  Unseen is beauty in supreme fusion, v. 8.11 (31-570).

  Uranus, see Kronos, iii. 5.2 (50-1127).

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

  Utility not the only deciding factor with the senses, iv. 4.24
    (28-475).

  Utilized, superior principle not always, i. 1.10 (53-1203).


  Varied action, exerted by soul, iv. 7.4 (2-62).

  Variety may depend on latency of part of seminal reason, v. 7.1
    (18-253).

  Variety of world-soul's life makes variety of time, iii. 7.10
    (45-1005).

  Vase for form, see residence, see jar, iv. 3.20 (27-420).

  Vase is the body, iv. 3.7 (27-399).

  Vase of creation of Timaeus, iv. 3.7 (27-399).

  Vault, Theodore of Asine's infra celestial, ii. 4.1 (12-198); v. 8.10
    (31-567).

  Vegetables not irrational and rooted in the intelligible, vi. 7.11
    (38-717).

  Venus, iv. 3.14 (27-412); iii. 5.18 (50-1136); ii. 3.5, 6 (52-1170).

  Venus as subordinate nature of world-soul, v. 8.13 (31-573).

  Venus beauty, whence it came, v. 8.2 (31-553).

  Venus is world-soul, iii. 5.5 (50-1131).

  Venus, Jupiter and Mercury also considered astrologically, ii. 3.5
    (52-1170).

  Venus, mother of Eros, iii. 5.2 (50-1125).

  Venus, or the soul is the individual of Jupiter, iii. 5.8 (50-1137).

  Venus Urania, vi. 9.9 (9-167).

  Vesta, pun on, represents intelligence, v. 5.5 (32-583).

  Vesta represents earth, iv. 4.27 (28-480).

  Vestige of soul descended into world is demon, iii. 5.6 (50-1132).

  Vice as disharmony, iii. 6.2 (26-352).

  Vice caused by external circumstances, i. 8.8 (51-1154); ii. 3.8
    (52-1174); iii. 1 (3-86); vi. 8 (39-773).

  Vice, how soul comes to know it, i. 8.9 (51-1155).

  Vice is deprivation in soul, i. 8.11 (51-1157).

  Vice not absolute but derived evil, i. 8.8 (51-1155).

  Vices, intemperance and cowardliness comes from matter, i. 8.4
    (51-1147).

  Victory over self is mastery of fate, ii. 3.15 (52-1182).

  Vindication, God's justice by philosophy, iv. 4.30 (28-487).

  Vine and branches, simile of, iii. 3.7 (48-1088).

  Violence, proof of, unnaturalness, as of sickness, v. 8.11 (31-570).

  Virtue affects the soul differently from other passions, iii. 6.3
    (26-356).

  Virtue an intellectualizing habit that liberates the soul, vi. 8.5
    (39-780).

  Virtue as a harmony, iii. 6.2 (26-352).

  Virtue as harmony explains evil in soul, iii. 6.2 (26-352).

  Virtue belongs to soul, not to intelligence of super-intelligence, i.
    2.2 (19-259).

  Virtue can conquer any misfortune, i. 4.8 (46-1031).

  Virtue changes life from evil to good, i. 7.3 (54-1210).

  Virtue considered a good, because participation in good, i. 8.12
    (51-1158).

  Virtue consists not in conversion but in its result, i. 2.4 (19-261).

  Virtue consists of doing good when not under trials, iii. 1.10 (3-98).

  Virtue derived from primitive nature of soul, ii. 3.8 (52-1174).

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

  Virtue independent of action, vi. 8.5 (39-779).

  Virtue is good, not absolute, but participating, i. 8.8 (51-1155).

  Virtue is soul's tendency to unity of faculties, vi. 9.1 (9-1147).

  Virtue not corporeal, iv. 7.8 (2-69).

  Virtue not possessed by body, iv. 7.8 (2-69).

  Virtue of appetite explained, iii. 6.2 (26-354).

  Virtue the road to escape evils, i. 2.1 (19-256).

  Virtue, without which, God is a mere word ignored by gnostics, ii.
    9.15 (33-629).

  Virtues, i. 2.

  Virtue's achievement makes this the best of all possible worlds, ii.
    9.8 (33-615).

  Virtues are only purifications, i. 6.6 (1-49).

  Virtues are symmetrical in development, i. 2.7 (19-267).

  Virtues, Aristotelian, rational, i. 3.6 (20-274).

  Virtues, by shaping man, increase divine element in him, i. 2.2
    (19-259).

  Virtues cannot be ascribed to divinity, i. 2.1 (19-256).

  Virtue, choir of, Stoic, vi. 9.11 (9-170).

  Virtues, discussion of, is characteristic of genuine philosophy, ii.
    9.15 (33-621).

  Virtues exist through incorporeality of soul, iv. 7.8 (2-70).

  Virtues, higher, are continuations upward of the homely, i. 2.6
    (19-265).

  Virtues, higher, imply lower but not conversely, i. 3.7 (19-266).

  Virtues, higher, merge into wisdom, i. 2.6 (19-265).

  Virtues, homely, assimilate us to divinity only partially, i. 2.3
    (19-260).

  Virtues, homely (civil, prudence, courage, temperance, justice), i.
    2.1 (19-257).

  Virtues, homely, produce in man a measure and proportion, i. 2.2
    (19-259).

  Virtues, homely, to be supplemented by divine discontent, i. 2.7
    (19-267).

  Virtues, homely, yield resemblance to divinity, i. 2.1 (19-256).

  Virtues, how they purify, i. 2.4 (19-261).

  Virtues, lower, are mutually related, i. 2.7 (19-266).

  Virtues must be supplemented by divine discontent, i. 2.7 (19-267).

  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).




Plotinos, his Life, Times and Philosophy

By _Kenneth Sylvan Guthrie_, _A. M._, Harvard, _Ph. D._, Tulane.


This is a lucid, scholarly systematization of the views of Plotinos,
giving translation of important and useful passages. It is preceded by
a careful indication and exposition of his formative influences, and a
full biography dealing with his supposed obligations to Christianity.
Accurate references are given for every statement and quotation. The
exposition of, and references on Hermetic philosophy are by themselves
worth the price of the book.

Dr _Harris_, U.S. Commissioner of Education has written about it in the
highest terms. Dr. _Paul Carus_, Editor of the _Open Court_, devoted
half a page of the July 1897 issue to an appreciative and commendatory
Review of it. Among the many other strong commendations of the work are
the following:

    From _G. R. S. Mead_, Editor _The Theosophical Review_, London:

    It may be stated, on the basis of a fairly wide knowledge of
    the subject, that the summary of our anonymous author is the
    CLEAREST and MOST INTELLIGENT which has as yet appeared. The
    writer bases himself upon the original text, and his happy
    phrasing of Platonic terms and his deep sympathy with Platonic
    thought proclaim the presence of a capable translator of
    Plotinos amongst us....

    To make so lucid and capable a compendium of the works of
    so great a giant of philosophy as Plotinos, the author must
    have spent much time in analysing the text and satisfying
    himself as to the meaning of many obscure passages; to test
    his absolute accuracy would require the verification of every
    reference among the hundreds given in the tables at the end
    of the pamphlet, and we have only had time to verify one or
    two of the more striking. These are as accurate as anything
    in a digest can rightly be expected to be. In addition to
    the detailed chapters on the seven realms of the Plotinic
    philosophy, on reincarnation, ethics, and æsthetics, we have
    introductory chapters on Platonism, Aristotelianism, Stoicism,
    and Emanationism, and on the relationship of Plotinos to
    Christianity and Paganism.

    Those who desire to enter into the Plotinian precincts of the
    temple of Greek philosophy by the most expeditious path CANNOT
    do BETTER than take this little pamphlet for their guide; it
    is of course not perfect, but it is undeniably THE BEST which
    has yet appeared. We have recommended the T.P.S. to procure
    a supply of this pamphlet, for to our Platonic friends and
    colleagues we say not only YOU SHOULD, but YOU MUST read it.

    HUMAN BROTHERHOOD, NOV. 1897, in a very extended and most
    commendatory review, says: TOO GREAT PRAISE COULD HARDLY
    BE BESTOWED upon this scholarly contribution to Platonic
    literature.

_Net price, cloth bound, post-paid, $1.31._




Transcriber's Notes:


Punctuation and spelling were made consistent when a predominant
preference was found in this four-volume set; otherwise they were not
changed.

Simple typographical errors were corrected. Inconsistent capitalization
has not been changed.

Ambiguous hyphens at the ends of lines were retained.

Infrequent spelling of "Plotinus" changed to the predominant "Plotinos."

Several opening or closing parentheses and quotation marks are
unmatched; Transcriber has not attempted to determine where they belong.

Page 1030: The opening parenthesis in "(Nor would he be troubled if the
members" either has no match or shares one with a subordinate phrase.
Such "sharing" occurs elsewhere in this four-volume set.

Page 1059: "(the former for their ferocity," has no matching closing
parenthesis.

Page 1188, footnote 268 (originally 71): The opening parenthesis in
"(the principal power of the soul," has no match, or shares one with a
subordinate phrase.

Page 1218: The opening quotation mark just before 'He who possesses the
virtues' has no matching closing quotation mark.

Page 1262: The opening quotation mark just before 'The intelligible is
of a nature' has no matching closing quotation mark.

Page 1265: The opening quotation mark just before 'be in relation with
a place,' has no matching closing quotation mark.

Page 1318: The opening quotation mark just before 'Being and Essence;'
has no matching closing quotation mark.

Page 1327: The first few lines were misprinted, with the sub-heading
"IMPORTANCE IN THE PAST." in the middle of the first paragraph and part
of a word missing from that paragraph. This eBook attempts to correct
that.


Concordance Issues:

Entries in the Concordance have not been systematically checked for
accuracy; some errors have been corrected, but others probably remain.
Detected errors are noted below.

Page ii: "Alone with the alone... 1-550" corrected to 1-50.

Page v: "Beauty consists in kinship to the soul... 1.42." corrected to
1-42.

Page vi: "Being and actualization... 30-784" corrected to 39-784.

Page viii: "Castration", second reference, "v. 8.13 (31-573)." does not
belong here.

Page xvii: "Effusion", last word "reation" could be "reaction" or
"reason".

Page xxix: "Incorporeality of soul proved by its... 2.72." corrected to
2-72.

Page xxxii: "Intelligence's existence proved... 50-104." corrected to
5-104.

Page xxxiv: "Judgment of one part by another... 52-472." corrected to
52-1172.

Page lviii: ""Somewhat," a particle to modify... 31-797" corrected to
39-797.

Page lviii: "Soul and relation with God", reference to "i." was
misprinted as "ii."

Page lviii: "Soul conforms destiny to her character... 53-238."
corrected to 15-238.

Page lx: "Soul split into three" has no reference.

Page lxii: "Spectator of vision becomes participator... 34-569"
corrected to 31-569.

Page lxii: "Stars are they animate?" has no reference.

Page lxii: "Stars are they inanimate?" has no reference.

Page lxiv: "Supreme intelligence, nature of... 51-144." corrected to
51-1144.

Page lxviii: "Unity, contained in sense objects... 24-671" corrected to
34-671.

Page lxxii: "We and ours, psychological names of soul" was missing part
of reference; reconstructed by Transcriber based on page reference.


Footnote Issues:

In these notes, "anchor" means the reference to a footnote, and
"footnote" means the information to which the anchor refers. Anchors
occur within the main text, while footnotes are grouped in sequence at
the end of this eBook. The structure of the original book required some
exceptions to this, as explained below.

The original text used chapter endnotes. In this eBook, they have been
combined into a single, ascending sequence based on the sequence in
which the footnotes (not the anchors) occurred in the original book,
and placed at the end of the main text, just before the Concordance.

Four kinds of irregularities occurred in the footnotes:

1. Some footnotes are referenced by more than one anchor, so two or
more anchors may refer to the same footnote.

2. Some anchors were out of sequence, apparently because they were
added afterwards or because they are share a footnote with another
anchor. They have been renumbered to match the numbers of the footnotes
to which they refer.

3. Some footnotes have no anchors. These are noted below.

4. One footnote was misprinted beyond repair, and the next three
footnotes were missing. These are noted below.

Page 1076: Footnote 61 (originally 42) has no anchor; the missing
anchor would be in page range 1062-1064.

Page 1121: Footnote 100 (originally 4) has no anchor; the missing
anchor would be in page range 1091-1093.

Page 1121: Footnote 103 (originally 7) has no anchor; the missing
anchor would be in page range 1094-1097. Anchor 99 (originally 3) on
page 1094 could be the missing anchor, as that number also is used on
page 1091.

Page 1188: Footnote 210 (originally 13) has no anchor; the missing
anchor would be on page 1171 or 1172.

Page 1189: Footnote 226 (originally 29) has no anchor; the missing
anchor would be on page 1174 or 1175.

Page 1253: Footnote 329 (originally 9) has no anchor; the missing
anchor would be in page range 1219-1226.

Page 1287: Footnote 469 (originally 98) has no anchor; the missing
anchor would be on page 1287.

Page 1313: Chapter number is "VII." but there is no earlier "VI."

Page 1333: Footnote 758 (originally 21) appears to be misprinted, and
the next three footnotes 759-761 (originally 22-24) are missing.