Chapter VII: Plotinos's Indebtedness to Numenius (3)

Deliberating before making sense-man intelligence did not, vi. 7.1
(38-698).

Deliberation in creating of world, gnostic opposed, v. 8.7, 12
(31-561, 571).

Delphi, at middle of earth, vi. 1.14 (42-862).

Demiurge, how the gnostic created it, ii. 9.12 (33-623).

Demon, chief, in intelligible world is deity, iii. 5.6 (50-1132).

Demon is any being in intelligible world, iii. 5.6 (50-1133).

Demon is vestige of a soul descended into the world, iii. 5.6
(50-1132).

Demon, the great, Platonic, ii. 3.9 (52-1176).

Demoniacal possession, as explanation of disease wrong, ii. 9.14
(33-627).

Demons, among them, those are loves that exist by a soul's desire for
good, iii. 5.6 (50-1132).

Demons have bodies of fire, ii. 1.6 (40-823); iii. 5.6 (50-1133).

Demons have no memories, and grant no prayers; in war life is saved
by valor, not by prayers, iv. 4.30 (28-486).

Demons, no crimes should be attributed to, iv. 4.31 (28-489).

Demons not born of souls, generated by world-soul powers, iii. 5.6
(50-1133).

Demons, psychology of, iv. 4.43 (28-507).

Demons, why not all of them are loves, iii. 5.6 (50-1132).

Demons, why they are not free from matter, iii. 5.6 (50-1133).

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

Demonstration of divinity defies, i. 3.1 (20-269).

Depart from life by seeking beyond it, vi. 5.12 (23-331).

Deprivation, in soul, is evil, i. 8.11 (51-1158).

Deprivation is matter, and is without qualities, i. 8.11 (51-1158).

Derivatives of category of quality, vi. 3.19 (44-967).

Descartes, "Cogito, ergo sum," from Parmenides, v. 9.5 (5-108).

Descend, how souls come to, iv. 3.13 (27-410).

Descend, intelligible does not, sense-world rises, iii. 4.4 (15-237).

Descent from intelligible into heaven by souls leads to recognition,
iv. 4.5 (28-447).

Descent from the intelligible world enables us to study time, iii.
7.6 (45-995).

Descent into body, does not injure eternity of soul, iv. 7.13 (2-83).

Descent of soul, causes, as given by Plato, iv. 8.1 (6-121).

Descent of soul into body, iii. 9.3 (13-222); iv. 8.1 (6-120).

Descent of the soul, is fall into matter, i. 8.14 (51-1161).

Descent of the soul, procedure, vi. 4.16 (22-311).

Descent of the soul, psychologically explained, vi. 4.16 (22-311).

Descent, souls not isolated from intelligence, during, iv. 3.12
(27-409).

Description of intelligible world, v. 8.4 (31-557).

Description of universal being, vi. 4.2 (22-286).

Desirability of being in its beauty v. 8.10 (31-568).

Desirable in itself, is the good. vi. 8.7 (39-783).

Desire not simultaneous with appetite, i. 1.5 (53-1197).

Desire of soul, liver seat of, iv. 4.28 (28-480).

Desire or ability, only limit of union with divinity, v. 8.11
(31-570).

Desire to live, satisfaction of, is not happiness, i. 5.2 (36-684).

Desires are physical, because changeable with harmony of body, iv.
4.21 (28-469).

Desires, double, of body and of combination, iv. 4.20 (28-468).

Desires, function, relation of, to the vegetative power, iv. 4.22
(28-470).

Destiny chosen, helped by Daemon, iii. 4.5 (15-239).

Destiny conformed to character of soul, iii. 4.5 (15-238).

Destiny of man, gnostic, is demoralizing, ii. 9.15 (33-629).

Destiny of souls, depend on condition of birth of universe, ii. 3.15
(52-1182).

Destroyed would be the universe, if unity passed into the manifold,
iii. 8.10 (30-547).

Destruction of soul elements, does it imply disappearance? iv. 4.29
(28-484).

Detachment as simplification of ecstasy, vi. 9.11 (9-170).

Detachment of soul at death, how arranged naturally, i. 9 (16).

Detachment of soul by death voluntary, forbidden, i. 9 (16).

Detailed fate not swayed by stars, iv. 4.31 (28-488).

Details, fault in, cannot change harmony in universe, ii. 3.16
(52-1185).

Determinate form, v. 1.7 (10-184); v. 5.6 (32-584).

Determinateness, impossible of one, v. 5.6 (32-584).

Determination demands a motive, iii. 1.1 (3-86).

Determination of future implied by prediction, iii. 1.3 (3-90).

Determinism implies degeneration of races, ii. 3.16 (52-1184).

Determinism, really, under causeless origin, iii. 1.1 (3-86).

Determinism supported by materialists, iii. 1.2 (3-88).

Deterioration, causes of, iii. 3.4 (48-1083).

Development natural of essence to create a soul, iv. 8.6 (6-129).

Deviltry confuted, leaves influence of world-soul, iv. 4.32 (28-490).

Devolution (Platonic world scheme, intelligence, soul, nature), iv.
7.8 (2-69).

Diagram of universe, iv. 4.16 (28-462).

Dialectics, i. 3 (20-269); ii, 4.10 (12-206); vi. 3.1 (44-934); i.
3.4 (20-272); i. 8.9 (51-1156).

Dialectics, crown of various branches of philosophy, i. 3.5 (20-273).

Dialectics, how to conceive infinite, vi. 6.2 (34-644).

Dialectics is concatenation of the world, i. 3.4 (20-272).

Dialectics neglects opinion and sense opinions, i. 3.4 (20-272).

Dialectics not merely instrument for philosophy (Aristotle), i. 3.5
(20-273).

Dialectics not speculation and abstract rules (Epicurean), i. 3.5
(20-273).

Dialectics science of (judging values, or) discovery, amount of real
being in things, i. 3.4 (20-273).

Dialectics staying in intelligible, v. 1.1 (10-173).

Dialectics three paths, philosopher, musician and lover, i. 3.1
(20-269).

Dialectics two fold, first ascent to intelligible and then how to
remain, i. 3.1 (20-269).

Dialectics without it, lower knowledge would be imperfect, i. 3.6
(20-274).

Differ, souls do, as the sensations, vi. 4.6 (22-294).

Difference and identity, implied by triune process of categories, vi.
2.8 (43-905).

Difference between celestial and inferior divinities, v. 8.3 (31-556).

Difference between human and cosmic incarnation, iv. 8.3 (6-123).

Difference, greatest possible, is not contrariness, vi. 3.20 (44-968).

Difference of Supreme from second, is profound, v. 5.3 (32-580).

Difference, or category, v. 1.4 (10-180).

Differences, minor, derived from matter, v. 9.12 (5-115).

Differences of color, aid to discriminate magnitudes, ii. 8.1
(35-681).

Differences of soul, retained on different levels, iv. 3.5 (27-396).

Differences of things, depend on their seminal reasons, v. 7.1
(18-252).

Differences, some are not qualities, vi. 3.18 (44-965).

Differentials of beings, are not genuine qualities, vi. 1.16 (42-853).

Difficulties of understanding, clear to intelligence, iv. 9.5 (8-146).

Dimension and number are so different as to suggest different
classifications, vi. 2.13 (43-916).

Diminished, essence is not, though divisible, vi. 4.4 (22-290).

Dione, iii. 5.2 (50-1126).

Disappearance of form, implies that of size, ii. 8.1 (35-682).

Disappearance of soul parts, does it imply destruction, iv. 4.29
(28-484).

Discontent, divine, and transforms virtues, homely into higher, i.
2.7 (19-267).

Discontent, divine, supplement of homely virtues, i. 2.7 (19-267).

Discord, cause of incarnation, iv. 8.1 (6-119).

Discursive reason, v. 1.10, 11 (10-189); v. 3.14 (49-1115); v. 5.1
(32-575); v. 9.4 (5-106).

Discursive reason cannot turn upon itself, v. 3.2 (49-1091).

Discursive reason, its function, v. 3.1 (49-1090).

Discursive reason, why it belongs to soul, not to intelligence, v.
3.3 (49-1093).

Discursive reason's highest part, receives impressions from its
intelligence, v. 3.3 (49-1092).

Disease, as demoniacal possession wrong, ii. 9.14 (33-627).

Disharmony, vice is, iii. 6.2 (26-352).

Disharmony with laws of universe, worse than death, iii. 2.8
(47-1057).

Displacement, movement is single, vi. 3.24 (44-977).

Disposition, difficulty of mastering these corporeal dispositions, i.
8.8 (51-1154).

Distance from a unity is multitude and an evil, vi. 6.1 (34-643).

Distance from the Supreme, imperfection, iii. 3.3 (48-1080).

Distinction between spiritual, psychic and material, due to ignorance
of other people's attainments, ii. 9.18 (33-637).

Distinction in intelligibles, (good above beauty), i. 6.9 (1-53).

Distinguish, object of myths, iii. 5.10 (50-1138).

Distinction, Philonic, between the God, and God, vi. 7.1 (38-697).

Distinguishing of being, quality and differences absurd, vi. 3.18
(44-965).

Distraction by sensation, makes us unconscious of higher part, iv.
8.8 (6-132).

Divergence from Plato, forces Plotinos to demonstrate categories, vi.
2.1 (43-891).

Diversity from same parents depends on manner of generation, v. 7.2
(18-253).

Diversity of relations of all things connected with the first, v. 5.9
(32-589).

Divided, not even the ascended soul need be, iv. 4.1 (28-442).

Divided, time cannot be without soul's action, iv. 4.15 (28-460).

Divine sphere, limited by soul, downwards, v. 1.7 (10-186).

Diviner, duty of, is to read letter traced by nature, iii. 3.6
(48-1087).

Divinities begotten by actualization of intelligence, vi. 9.9 (9-168).

Divinities begotten by silent intercourse with the one, vi. 9.9
(9-166).

Divinities celestial and inferior, difference between, v. 8.3
(31-556).

Divinities contained in Supreme, dynamically, by birth, v. 8.9
(31-566).

Divinities haunt the cities, vi. 5.12 (23-332).

Divinities hidden and visible, v. 1.4 (10-178).

Divinity absent only, for non-successful in avoiding distraction, vi.
9.7 (9-161).

Divinity and also the soul is always one, iv. 3.8 (27-400).

Divinity constituted by attachment to centre, vi. 9.8 (9-163).

Divinity distinguished Philonically, the God, and God, vi. 7.1
(18-251).

Divinity, resemblance to, in soul's welfare, i. 6.6 (1-49).

Divinity within us, single and identical in all, vi. 5.1 (23-314).

Divinization, as Cupid and Psyche, vi. 9.9 (9-166).

Divinization of brutalization, is fate of three men in us, vi. 7.6
(38-708).

Divisible, all bodies are fully, iv. 7.8 (2-68).

Divisible and indivisible can soul be simultaneously, iv. 3.19
(27-417).

Divisible and indivisible is soul, iv. 2.2 (21-279).

Divisible beings, existence of, iv. 2.1 (21-276).

Divisible intelligence is not, v. 3.5 (49-1096).

Divisible is essence though not diminished, vi. 4.4 (22-290).

Divisible of soul, mixture and double, ii. 3.9 (52-1176).

Divisible soul is not unifying manifold, sensation, iv. 7.6 (2-65).

Divisibility, v. 1.7 (10-184).

Divisibility, goal of sense, growth and emotion, iv. 3.19 (27-418).

Divisibility of soul in vision of intelligible wisdom, v. 8.10
(31-567).

Division, between universal soul and souls impossible, iv. 3.2
(27-390).

Division, characteristic of bodies not of soul, iv. 2.8 (21-276).

Dominant, better nature is not, because of sub-consciousness, iii.
3.4 (48-1081).

Double cause of incarnation, motive and deeds, iv. 8.4 (6-125).

Double, Hercules symbolizes the soul, i. 1.12 (53-1206).

Doubleness of everything, including man, vi. 3.4 (44-938).

Doubleness of soul, reasons and Providence, iv. 6.2 (41-832); iii.
3.4 (48-1081).

Doubleness of souls, suns, stars, ii. 3.9 (52-1175).

Doubleness of wisdom, i. 2.6 (19-265).

Doubleness of world soul, ii. 2.3 (14-233).

Doubleness, see "pair", or "dyad", of every man, ii. 3.9 (52-1176).

Doubt of existence of divinity, like dreamers who awake, to slumber
again, v. 5.11 (32-592).

Drama as a whole, iii. 2.17 (47-1071).

Drama of life, parts played badly by the evil, iii. 2.17 (47-1072).

Drama, simile of, allows for good and evil within reason, iii. 2.17
(47-1070).

Dream of the good is form, vi. 7.28 (38-745).

Dream of the soul is sensation, from which we must wake, iii. 6.6
(26-363).

Dreamers who wake, only to return to dreams like doubters of
divinity, v. 5.11 (32-593).

Driver and horses, simile of, Platonic, ii. 3.13 (52-1179).

Dualism breaks down just like monism, vi. 1.27 (42-883).

Duality (form and matter) in all things, iv. 7.1 (2-56).

Duality of every body, ii. 4.5 (12-200).

Duration has nothing to do with happiness, i. 5.1 (36-684).

Duration increases unhappiness, why not happiness? i. 5.6 (36-686).

Duration of happiness does not affect its quality, i. 5.5 (36-685).

Duration of time, as opportunity, is of importance to virtue, i. 5.10
(36-689).

Dyad, or doubleness, v. 5.4 (32-581).

Dyad, see "pair," vi. 2.11 (43-914).

Earth and fire contained in the stars, ii. 1.6 (40-822).

Earth can feel as well as the stars, iv. 4.22 (28-471).

Earth contains all the other elements, ii. 1.6 (40-823).

Earth exists in the intelligible, vi. 7.11 (38-718).

Earth feels and directs by sympathetic harmony, iv. 4.26 (28-477).

Earth, model of the new, gnostic, unreasonable, ii. 9.5 (33-608).

Earth, postulated by Plato, as being basis of life, ii. 1.7 (40-823).

Earth senses may be different from ours, iv. 4.26 (28-478).

Earth, what passions suitable to it, iv. 4.22 (28-471).

Earthly events, not to be attributed to stars, body or will, iv. 4.35
(28-495).

Earth's psychology, iv. 4.27 (28-479).

Ecliptic's inclination to equator, v. 8.7 (31-563).

Ecstasy as divine spectacle, vi. 9.11 (9-169).

Ecstasy as intellectual contact with sudden light, v. 3.17 (49-1120).

Ecstasy described, iv. 8.1 (6-119).

Ecstasy ends in a report of seeing God beget a Son, v. 8.12 (31-571).

Ecstasy ends in fusion with divinity, and becoming own object of
contemplation, v. 8.11 (31-570).

Ecstasy ends in "rest" and "Saturnian realm," v. 8.11 (31-570).

Ecstasy ends in vision which is not chance, vi. 8.21 (39-807).

Ecstasy, experience of, i. 6.7 (1-50).

Ecstasy has two advantages following, self-consciousness and
possession of all things, v. 8.11 (31-570).

Ecstasy illustrated by secrecy of mystery-rites, vi. 9.11 (9-169).

Ecstasy in soul does not think God, because she doesn't think, vi.
7.35 (38-759).

Ecstasy is possession by divinity, v. 8.10 (31-567).

Ecstasy, land-marks on path to, i. 6.9 (1-54).

Ecstasy, mechanism of, v. 8.11 (31-569).

Ecstasy, permanent results, v. 8.11 (31-570).

Ecstasy results in begotten son forming a new world, v. 8.12 (31-571).

Ecstasy, simplification, super beauty and virtue, vi. 9.11 (9-170).

Ecstasy, the degrees leading to God, vi. 736 (38-760).

Ecstasy trance (enthusiasm), vi. 9.11 (9-169).

Ecstasy, trap on way to, v. 8.11 (31-570).

Ecstasy, way to approach, first principle, v. 5.10, 11 (32-591).

Ecstasy, when experienced, leads to questions, iv. 8.1 (6-119).

Ecstasy's last stage, vision of intelligible wisdom, v. 8.10 (31-568).

Ecstasy's method, is to close eyes of body, i. 6.8 (1-52).

Ecstatic vision of God, chief purpose of life, i. 6.7 (1-51).

Ecstatic, subsequent experiences, vi. 9.11 (9-190).

Education and training, memory needs, iv. 6.3 (41-835).

Effusion of super-abundance is reation, v. 2.1 (11-194).

Effects, differences in, limited to intelligibles, vi. 3.17 (44-964).

Egyptian hieroglyphics, v. 8.6 (31-560).

Elemental intermediary soul, also inadmissible, ii. 9.5 (33-607).

Elemental process demands substrate, ii, 4.6 (12-203).

Elements and nature, there is continuity between, iv. 4.14 (28-459).

Elements are also individual, ii. 1.6 (40-823).

Elements are kindred, through their common ground, the universe body,
ii. 1.7 (40-824).

Elements, earth contains all, ii. 1.6 (40-821).

Elements, principles of physicists, iii. 1.3 (3-89).

Elements of body cannot harmonize themselves, iv. 7.8 (2-74).

Elements of essence can be said to be one only figuratively, vi. 2.10
(43-909).

Elements of universe, simultaneously principles and general, vi. 2.2
(43-893).

Elements terrestrial, do not degrade the heaven, ii. 1.6 (40-823).

Elevation of soul gradual, v. 3.9 (49-1106).

Eliminated, is contingency in analysis, vi. 8.14 (39-798).

Emanations of a single soul, are all souls, iv. 3 (27).

Emanations of light from sun, v. 3.12 (49-1112).

Emanations of universal soul, are individual souls, iv. 3.1 (27-388).

Emanations, sense and growth tend towards divisibility, iv. 3.19
(27-418).

Emigration of soul should not be forced, i. 9 (10).

Emotion at seeing God, sign of unification, vi. 9.4 (9-155).

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

Emotions of beauty caused by invisible soul, i. 6.5 (1-46).

Enchantments, an active life, predisposes to subjection to, iv. 4.43
(28-507).

Enchantments, magic, how to avoid them, iv. 4.44 (28-509).

Enchantments, wise men escape all, iv. 4.43 (28-507).

End and principle, simultaneous in Supreme, v. 8.7 (31-563).

End of all other goods is the Supreme, i. 7.1 (54-1209).

Entelechy, soul is not, iv. 2.1; iv. 7.8 (21-276, 2-74-77).

Energy, displayed, constitutes a thing's being, iii. 1.1 (3-86).

Ennobled and intellectualized is soul, scorning even thought, vi.
7.35 (38-757).

Enthusiasm of ecstasy, vi. 9.11 (9-169).

Entire essence loved by being, vi. 5.10 (23-325).

Entire everywhere is universal soul, vi. 4.9 (22-300).

Entire soul, fashioned whole and individuals, vi. 5.8 (23-322).

Entire soul is everywhere, iv. 7.5 (2-63).

Entities earthly, not all have ideas corresponding, v. 9.14 (5-117).

Entities incorporeal, impassibility, iii. 6.1 (26-351).

Enumeration of divine principles, vi. 7.25 (38-742).

Enumeration, successive, inevitable in describing the eternal, iv.
8.4 (6-127).

Epicurus, iv. 5.2 (29-516).

Epimetheus, iv. 3.14 (27-412).

Equator to Ecliptic, inclination, v. 8.7 (31-563).

Erechtheus, iv. 4.43 (28-508).

Eros, Platonic myth interpretation of, iii. 5.2 (50-1125).

Eros, son of Venus, iii. 5.2 (50-1125).

Escape all enchantments, how the wise men do, iv. 4.43 (28-507).

Escape, how to, from this world, i. 6.8 (1-52).

Escoreal fragment, introduction to, iii. 6.6 (26-360).

Essence alone, possesses self existence, vi. 6.18 (34-678).

Essence and being, distinction between, ii. 6.1 (17-245).

Essence and stability, distinction between. vi. 2.7 (43-903).

Essence and unity, genuine relations between, vi. 2.11 (43-911).

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

Essence cannot become a genus so long as it remains one, vi. 2.9
(43-909).

Essence derives its difference from other co-ordinate categories, vi.
2.19 (43-923).

Essence divisible if not thereby diminished, vi. 4.4 (22-290).

Essence elements can be said to be one only figuratively, vi. 2.10
(43-909).

Essence entire loved by being, vi. 5.10 (23-325).

Essence, ideas and intelligence, v. 9 (5-102).

Essence, indivisible and divisible mediated between by soul, iv. 2
(21-276).

Essence indivisible becomes divisible within bodies, iv. 2.1 (21-277).

Essence indivisible, description of, iv. 2.1 (21-277).

Essence intelligible, is both in and out of itself, vi. 5.3 (23-316).

Essence is not contingent let alone super-essence, vi. 8.9 (39-788).

Essence is the origin of all animals, vi. 2.21 (43-928).

Essence, location for the things yet to be produced, vi. 6.10
(34-657).

Essence made intelligible by addition of eternity, vi. 2.1 (43-892).

Essence more perfect than actualized being, ii. 6.1 (17-247).

Essence must be second in order to exist in ground of first, v. 2.1
(11-193).

Essence not stable though immovable, vi. 9.3 (9-153).

Essence not synonymous with unity, vi. 2.9 (43-908).

Essence, number follows and proceeds from, vi. 6.9 (34-655).

Essence of soul derives from its being, adding life to essence, vi.
2.6 (43-900).

Essence one and identical is everywhere, entirely present, vi. 4
(22-285).

Essence relation to being, v. 5.5 (32-583).

Essence unity must be sought for in it, vi. 5.1 (23-314).

Essence's power and beauty, is to attract all things, vi. 6.18
(34-678).

Essential number, vi. 6.9 (34-657).

Eternal being, cares not for inequality of riches. ii, 9.9 (33-616).

Eternal generation, iv. 8.4 (6-127); vi. 7.3 (38-703); vi. 8.20
(39-809).

Eternal must have been the necessity to illuminate darkness, ii. 9.12
(33-624).

Eternal revealed by sense objects, iv. 8.6 (6-130).

Eternally begotten, is the world, ii. 9.3 (33-603).

Eternity added to essence makes intelligible essence, vi. 2.1
(43-892).

Eternity and perpetuity, difference between, iii. 7.4 (45-991).

Eternity and time, iii. 7 (45-985).

Eternity as union of the five categories, iii, 7.2 (45-988).

Eternity at rest, error in this, iii. 7.1 (45-987).

Eternity exists perpetually, iii. 7. introd. (45-985).

Eternity, from, is providence the plan of the universe, vi. 8.17
(39-803).

Eternity has no future or past, v. 1.4 (10-179); iii. 7.4 (45-992).

Eternity is immutable in unity, iii. 7.5 (45-993).

Eternity is infinite, universal life, that cannot lose anything, iii,
7.4 (45-992).

Eternity is sempiternal existence, iii. 7.5 (45-993).

Eternity is the model of its image, time, iii. 7. introd. (45-985).

Eternity is to existence, as time is interior to the soul, iii. 7.10
(45-1008).

Eternity is to intelligence, what time is to the world-soul. iii.
7.10 (45-1007).

Eternity kin to beauty, iii. 5.1 (50-1124).

Eternity not an accident of the intelligible, but an intimate part of
its nature, iii. 7.3 (45-989).

Eternity of soul, not affected by descent into body, iv. 7.13 (2-83).

Eternity of soul proved by thinking the eternal, iv. 7.10 (2-81).

Eternity, relation of, to intelligible being, iii. 7.1 (45-986).

Eternity replaces time, in intelligible world, v. 9.10 (5-113).

Eternity, see Aeon and pun on Aeon, iii. 7.1 (45-986).

Evaporation, explains a theory of mixture, ii. 7.2 (37-694).

Evaporation, both Stoic and Aristotelian refuted, ii, 7.2 (37-695).

Everything is composite of form and matter, v. 9.3 (5-105).

Everywhere and nowhere is Supreme, inclination and imminence, vi.
8.16 (39-801).

Evil, absolute, goal of degeneration of the soul, i. 8.15 (51-1163).

Evil, an evil is life without virtue, i. 7.3 (54-1210).

Evil are doers, who play their parts badly in drama of life, iii.
2.17 (47-1071).

Evil as an obstacle to the soul, i. 8.12 (51-1159).

Evil as infinite and formlessness as itself, i. 8.3 (51-1145).

Evil cannot be possessed within the soul, i. 8.11 (51-1158).

Evil constituted by indetermination, success and lack, i. 8.4
(51-1147).

Evil creator and world are not, ii. 9 (33-599).

Evil effects of suicide on soul itself, i. 9 (16-243).

Evil even is a multitude, vi. 6.1 (34-643).

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

Evil, how sense-objects are not, iii. 2.8 (47-1055).

Evil implied by good, because matter is necessary to the world, i.
8.7 (51-1152).

Evil in itself, i. 6.6 (1-49).

Evil in itself is the primary evil, i. 8.3 (51-1146).

Evil in the soul, explained by virtue as a harmony, iii. 6.2 (26-352).

Evil inseparable from good, iii. 3.7 (48-1088).

Evil is consequence of derivative goods of third rank, i. 8.2
(51-1144).

Evil is no one vice in particular, i. 8.5 (51-1148).

Evil is soul's rushing into region of diversity, i. 8.13 (51-1161).

Evil is the absence of good in the soul, i. 8.11 (51-1157).

Evil is weakness of the soul, i. 8.14 (51-1160).

Evil, its nature depends on that of good, i. 8.2 (51-1143).

Evil, lower form of good, iii. 2.7 (47-1053); vi. 7.10 (38-716).

Evil, nature of, i. 8.3 (51-1144).

Evil, necessary, is lowest degree of being, i. 8.7 (51-1152).

Evil, neutral, is matter, vi, 7.28 (38-746).

Evil, none unalloyed for the living people, i. 7.3 (54-1210).

Evil of the soul, explanation, i. 8.15 (51-1163).

Evil only figurative and antagonist of good, i. 8.6 (51-1150).

Evil possesses a lower form of being, i. 8.3 (51-1145).

Evil primary and secondary defined, i. 8.8 (51-1155).

Evil, primary and secondary, of soul, i. 8.5 (51-1148).

Evil primary, is evil in itself, i. 8.3 (51-1146).

Evil primary is lack of measure, (darkness), i. 8.8 (51-1154).

Evil secondary, is accidental formlessness (something obscured), i.
8.8 (51-1155).

Evil secondary, is matter, i. 8.4 (51-1146).

Evil triumphed over, in faculties not engaged in matter, i. 8.5
(51-1149).

Evil universal and unavoidable, i. 8.6 (51-1150).

Evil, victory of, accuses Providence, iii. 2.6 (47-1052).

Evils are necessary to the perfection of the universe, ii. 3.18
(52-1187).

Evils even if corporeal, caused by matter, i. 8.8 (51-1153).

Evil, nature and origin of, i. 8 (51-1142).

Evils, origin of, i. 1.9 (53-1201).

Evils, that the sage can support without disturbing happiness, i. 4.7
(46-1029).

Evolution impossible (from imperfect to perfect), iv. 7.8 (2-73).

Examination, for it only are parts of a manifold unity apart, vi. 2.3
(43-897).

Examination of self, i, 6.9 (1-54).

Examination of soul, body must first be dissociated, vi. 3.1 (44-934).

Excursion down and up, is procession of intelligence, iv. 8.7 (6-131).

Excursion yields the soul's two duties, body management and
contemplation, iv. 8.7 (6-131).

Exemption of certain classes from divine care, heartless, ii. 9.16
(33-631).

Exile, gnostic idea of, opposed, ii. 9.6 (33-609).

Existence absolute precedes contingent, vi. 1.26 (42-881).

Existence, all kinds and grades of, aim at contemplation, iii. 8.6
(30-538).

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

Existence, descending, graduations of, iv. 3.17 (27-415).

Existence, how infinite arrived to it, vi. 6.3 (34-645).

Existence in intelligible, before application to multiple beings, is
reason, vi. 6.11 (34-659).

Existence of darkness may be related to the soul ii. 9.12 (33-625).

Existence of divisible things, iv. 2.1 (21-276).

Existence of first, necessary. v. 4.1 (7-134).

Existence of intelligence, proved, v. 9.3 (5-104).

Existence of manifoldness impossible, without something simple, ii.
4.3 (12-198).

Existence of memory alter death, and of heaven, iv. 4.5 (28-447).

Existence of matter is sure as that of good, i. 8.15 (51-1162).

Existence of object implies a previous model, vi. 6.10 (34-658).

Existence of other things not precluded by unity, vi. 4.4 (22-290).

Existence, primary, will contain thought, existence and life, ii. 4.6
(12-203); v. 6.6 (24-339).

Existence real possessed by right thoughts, iii. 5.7 (50-1136).

Existence sempiternal is eternity, iii. 7.5 (45-993).

Existence the first being supra-cogitative, does not know itself, v.
6.6 (24-340).

Existence thought and life contained in primary existence, v. 6.6
(24-338).

Existing animal of Plato differs from intelligence, iii. 9.1 (13-220).

Experience and action, underlying transmission, reception, and
relation, vi. 1.22 (42-875).

Experience does not figure among true categories, vi. 2.16 (43-920).

Experience necessary to souls not strong enough to do without it, iv.
8.7 (6-131).

Experience of ecstasy leads to questions, iv. 8.1 (6-119).

Experience of evil yields knowledge of good, iv. 8.7 (6-131).

Experiences, sensations are not, but relative actualizations, iv. 6.2
(41-831).

Experiment proposed, ii. 9.17 (33-633).

Expiation is condition of soul in world, iv. 8.5 (6-128).

Expiations, time of, between incarnations, iii. 4.6 (15-240).

Extension is merely a sign of participation into the word of life,
vi. 4.13 (22-306).

Extension, none in beauty or justice, iv. 7.8 (2-69).

Extension, none in soul or reason, iv. 7.5 (2-63).

Extensions, soul was capable of, before the existence of the body,
vi. 4.1 (22-285).

External and internal relation of evil, i. 8.5 (51-1149).

External circumstances cause wealth, poverty and vice, ii. 3.8
(52-1174).

Exuberant fruitfulness of one, (see super-abundance), v. 3.15
(49-1116).

Eyes implanted in man by divine foresight, vi. 7.1 (38-697).

Eyes impure can see nothing, i. 6.9 (1-53).

Eyes of body, close them, is method to achieve ecstasy, i. 6.8 (1-52).

Face to face, vision of God, i. 6.7 (1-50).

Faces all around the head, simile of, vi. 5.7 (23-320).

Faculty, reawakening of, is the memory, not an image, iv. 6.3
(41-833).

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

Faith in intelligible, how achieved, vi. 9.5 (9-156).

Faith teaches Providence rules the world, iii. 2.7 (47-1054).

Fall into generation, due to division into number, iv. 8.4 (6-126).

Fall into generation may be partial and recovery from, possible, iv.
4.5 (28-448).

Fall not voluntary, but punishment of conduct, iv. 8.5 (6-127).

Fall of the soul as descent into matter, i. 8.14 (51-1161).

Fall of the soul due to both will and necessity, iv. 8.5 (6-128).

Fall of the soul due to guilt, (Pythagorean), iv. 8.1 (6-120).

Fate, according to Stoic Chrysippus, iii. 1.2 (3-89).

Fate detailed, does not sway stars, iv. 4.31 (28-489).

Fate, Heraclitian, constituted by action and passion, iii. 1.4 (3-91).

Fate is unpredictable circumstances, altering life currents, iii. 4.6
(15-242).

Fate, mastery of, victory over self, ii. 3.15 (52-1182).

Fate, may be mastered, ii. 3.15 (52-1182).

Fate, obeyed by the soul only when evil, iii, 1.10 (3-98).

Fate of the divisible human soul, iii. 4.6 (15-241).

Fate of three men in us, is brutalization or divinization. vi. 7.6
(38-708).

Fate, possible theories about it, iii. 1.1 (3-86).

Fate spindle, significance of, ii. 3.9 (52-1171).

Fate, the Heraclitian principle, iii. 1.2 (3-88).

Father, v. 1.8 (10-186); v. 5.3 (32-580).

Father, dwells in heaven, i. 6.8 (1-53).

Father of intelligence, name of first, v. 8.1 (31-551).

Fatherland, heaven, i. 6.8 (1-53).

Faults are reason's failure to dominate matter, v. 9.10 (5-113).

Faults come not from intelligence, but from the generation process,
v. 9.10 (5-113).

Faults in the details cannot change harmony in universe, ii. 3.16
(52-1185).

Faults of the definition, that eternity is at rest while time is in
motion, iii. 7.1 (45-987).

Faults of the soul, two possible, motive and deeds, iv. 8.5 (6-128).

Fear of death, overcoming of, is courage, i. 6.6 (1-49).

Feast, divinities seated at, meaning, iii. 5.10 (50-1139).

Feeler, the soul implied by sensation i. 1.6 (53-1198).

Feeler, who is the, v. 1.1 (53-1191).

Feeling is perception by use of body, iv. 4.23 (28-475).

Feelings, modes of passions, i. 1.1 (53-1191).

Fidelity, kinship to one's own nature, iii. 3.1 (48-1077).

Field of truth, intelligence evolves over, vi. 7.13 (38-723).

Figurative expressions, reasoning and foresight are only, vi. 7.1
(37-699).

Figure, spherical and intelligible is the primitive one, vi. 6.17
(34-675).

Figures have characteristic effects, iv. 4.35 (28-498).

Figures pre-exist in the intelligible, vi. 6.17 (34-675).

Fire and air, action of, not needed by heaven, ii. 1.8 (40-826).

Fire and earth contained in the stars, ii. 1.6 (40-821).

Fire, and light celestial, nature, ii. 1.7 (40-825).

Fire contained in intelligible world, vi. 7.11 (38-719).

Fire image of, latent and radiant, v. 1.3 (10-177).

Fire, though an apparent exception, conforms to this, ii. 1.3
(40-817).

First and other goods, 1.7 (54-1208).

First does not contain any thing to be known, v. 6.6 (24-339).

First does not know itself, being supra-cogitative, v. 6.6 (24-339).

First, existence of, necessary, v. 4.1 (7-134).

First impossible to go beyond it, vi. 8.11 (39-791).

First must be one exclusively, making the one supra-thinking, v. 6.3
(24-340).

First principle has no need of seeing itself, v. 3.10 (49-1106).

First principle has no principle, vi. 7.37 (38-762).

First principle has no thought, the first actualization of a
hypostasis, vi. 7.40 (38-766).

First principle is above thought, v. 6.26 (24-338).

First principle may not even be said to exist, is super-existence,
vi. 7.38 (38-763).

Fit itself, the soul must to its part in the skein, iii. 2.17
(47-1072).

Fit yourself and understand the world, instead of complaining of it,
ii. 9.13 (33-625).

Five physical categories of Plotinos, vi. 3.3 (44-937).

Five Plotinic categories, why none more can be added, vi. 2.9
(43-907).

Fleeing from intelligence, rather than intelligence from soul, v.
5.10 (32-591).

Flight from evil, not by locality but virtue, i. 8.7 (51-1152).

Flight from here below, i. 2.6 (51-1150); ii. 3.9 (52-1175); i. 6.8
(1-52); iv. 8.5 (6-128).

Flight from here below, if prompt, leaves soul unharmed, iv. 8.5
(6-128).

Flight from world is assimilation to divinity, i. 2.5 (19-263).

Flight is simplification or detachment of ecstasy, vi. 9.11 (9-170).

Fluctuation need not interfere with continuance, ii. 1.3 (40-816).

Flux, heaven though in, perpetuates itself by form, ii. 1.1 (40-813).

Flux of all beauties here below, vi. 7.31 (38-751).

Followers of the king are universal stars, ii. 3.13 (52-1179).

Foreign accretion is ugliness, i. 6.5 (1-48).

Foreign sources, derived from modification, i. 1.9 (53-1202).

Foreknowledge of physician like plans of Providence, iii. 3.5
(48-1085).

Foresight and reasoning are only figurative expressions, vi. 7.1
(38-699).

Foresight by God of misfortunes, not cause of senses in man, vi. 7.1
(38-697).

Foresight, eyes implanted in man by it, vi. 7.1 (38-697).

Foresight of creation, not result of reason, vi. 7.1 (38-698).

Form and light, two methods of sight, v. 5.7 (32-586).

Form and matter in all things, iv. 7.1 (2-56).

Form and matter intermediary between, is sense-object, iii. 6.17
(26-381).

Form as model, for producing principle, v. 8.7 (31-562).

Form being unchangeable, so is matter, iii. 6.10 (26-368).

Form difference of matter, due to that of their intelligible sources,
vi. 3.8 (44-946).

Form, disappearance of, implies that of size, ii. 8.2 (35-682).

Form exterior is the overshadowed, inactive parts of the soul, iii.
4.2 (15-235).

Form improves matter, vi. 7.28 (38-745).

Form in itself, none in the good, vi. 7.28 (38-746).

Form is not quality but a reason, ii. 6.2 (17-248).

Form is second physical category of Plotinos, vi. 3.3 (44-937).

Form is the dream of the good, vi. 7.28 (38-745).

Form of a thing is its good, vi. 7.27 (38-744).

Form of a thing is its whyness, vi. 7.2 (38-702).

Form of forms, vi. 7.17 (38-731).

Form of good borne by life, intelligence and idea, vi. 7.2 (38-732).

Form of good may exist at varying degrees, vi. 7.2 (38-732).

Form of the body is the soul, iv. 7.1, 2 (2-57).

Form of unity, is principle of numbers, v. 5.5 (32-583).

Form of universe, as soul is, would be matter, if a primary
principle, iii. 6.18 (26-382).

Form only in the sense-world, proceeds from intelligence, v. 9.10
(5-113).

Form substantial, the soul must be as she is not simple matter, iv.
7.4 (2-61).

Former lives cause present character, iii. 3.4 (48-1083).

Formless shape is absolute beauty, vi. 7.33 (38-754).

Formlessness in itself and infinite is evil, i. 8.3 (51-1145).

Formlessness of one, v. 5.6 (32-584).

Formlessness of the Supreme shown by approaching soul's rejection of
form, vi. 7.34 (38-756).

Forms of governments, various, soul resembles, iv. 4.17 (28-464).

Forms rational sense and vegetative, iii. 4.2 (15-234).

Forms, though last degree of existence, are faint images, v. 3.7
(49-1102).

Fortune, changes of, affect only the outer man, iii. 2.15 (47-1067).

Freedom, for the soul, lies in following reason, iii. 1.9 (3-97).

Freedom of will, and virtue, are independent of actions, vi. 8.5
(39-775).

Freedom of will, on which psychological faculty is it based? vi. 8.2
(39-775).

Friends of Plotinos, formerly gnostic, ii. 9.10 (33-620).

Functions, if not localized, soul will not seem within us, iv. 3.20
(27-419).

Functions, none in the first principle, vi. 7.37 (38-762).

Fund of memory, partitioned between both souls, iv. 3.31 (27-439).

Fusion forms body and soul, iv. 4.18 (28-465).

Fusion with the divinity, result of ecstasy, v. 8.11 (31-569).

Future determined, according to prediction, iii. 1.3 (3-90).

Future necessary to begotten things not to the intelligible, iii. 7.3
(45-990).

Gad-fly, love is, iii. 5.7 (50-1134).

Galli, iii. 6.19 (26-385).

Garden of Jupiter is the reason that begets everything, iii. 5.9
(50-1137).

Garden of Jupiter, meaning of, iii. 5.10 (50-1138).

Genera and individuals are distinct, as being actualizations, vi. 2.2
(43-894).

Genera exist both in subordinate objects, and in themselves, vi. 2.12
(43-915).

Genera, first two, are being and movement, vi. 2.7 (43-902).

Genera of essence decided about by "one and many" puzzle, vi. 2.4
(43-898).

Genera of the physical are different from those of the intelligible,
vi. 3.1 (44-933).

Genera, Plotinic five, are primary because nothing can be affirmed of
them, vi. 2.9 (43-906).

General, simile of Providence, iii. 3.2 (48-1078).

Generation, common element with growth and increase, vi. 3.22
(44-975).

Generation eternal, iv. 8.4 (6-127); vi. 7.3 (38-703); vi. 8.20
(39-809).

Generation falling into, causes trouble, iii. 4.6 (15-241).

Generation in the sense-world, is what being is in the intelligible,
vi. 3.2 (44-935).

Generation is like lighting fire from refraction, iii. 6.14 (26-376).

Generation is radiation of an image, v. 1.6 (10-182).

Generation of everything is regulated by a number, vi. 6.15 (34-670).

Generation of matter, consequences of anterior principles, iv. 4.16
(28-461).

Generation of the ungenerated, iii. 5.10 (50-1138).

Generation, from the good, is intelligence, v. 1.8 (10-186).

Generation's eternal residence is matter, iii. 6.13 (26-373).

Generatively, all things contained by intelligence, v. 9.6 (5-109).

Gentleness, sign of naturalness as of health and unconsciousness of
ecstasy, v. 8.11 (31-570).

Genus, another, is stability, vi. 2.7 (43-903).

Genus divides in certain animals, iv. 7.5 (2-63).

Genus, there is more than one, vi. 2.2 (43-895)

Geometry, an intelligible art, v. 9.11 (5-115).

Geometry studies quantities, not qualities, vi. 3.15 (44-958).

Giving without loss (a Numenian idea), vi. 9.9 (9-165).

Gluttonous people who gorge themselves at the ceremonies and leave
without mysteries, v. 5.1 (32-592).

Gnostic planning of the world by God, refuted, v. 8.7, 12 (31-561,
572).

God cannot be responsible for our ills, iv. 4.39 (28-503).

God not remembered by world-soul continuing to be seen, iv. 4.7
(28-449).

God's planning of the world (gnosticism) refuted, v. 8.7 (31-561).

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

Golden face of Justice, i. 6.4 (1-45).

Good absolute, permanence chief characteristic, i. 7.1 (54-1209).

Good, all things depend on by unity, essence and quality, i. 7.1
(54-1209).

Good and beauty identical, i. 6.6 (1-50).

Good and one, vi. 9 (9-147).

Good as consisting in intelligence, i. 4.3 (46-1024).

Good, as everything tends toward it, it tends toward the one, vi.
2.12 (43-914).

Good, as supra-cogitative, is also supra-active, v. 6.6 (24-340).

Good as supreme, neither needs nor possesses intellection, iii. 8.10
(30-548).

Good cannot be a desire of the soul, vi. 7.19 (38-734).

Good cannot be pleasure, which is changeable and restless, vi. 7.27
(38-754).

Good consists in illumination by the Supreme, vi. 7.22 (38-737).

Good contains no thought, vi. 7.40 (38-766).

Good does not figure among true categories, vi. 2.17 (43-922).

Good, even if it thought, there would be need of something superior,
vi. 7.40 (38-767).

Good, form of, borne by life, intelligence and idea, vi. 7.18
(38-731).

Good for the individual is illumination, vi. 7.24 (38-740).

Good has no need of beauty, while beauty has of the good, v. 5.12
(32-594).

Good, if it is a genus, must be one of the posterior ones, vi. 2.17
(43-921).

Good, implied by scorn of life, vi. 7.29 (38-748).

Good implies evil because matter is necessary to the world, i. 8.7
(51-1152).

Good, in what does it consist, iv. 1.

Good, inseparable from evil, iii. 3.7 (48-1088).

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

Good is a nature that possesses no kind of form in itself, vi. 7.28
(38-746).

Good is a simple perception of itself; a touch, vi. 7.39 (38-764).

Good is creator and preserver, vi. 7.23 (38-740).

Good is free, but not merely by chance, vi. 8.7 (39-783).

Good is not for itself, but for the natures below it, vi. 7.41
(38-769).

Good is intelligence and primary life, vi. 7.21 (38-737).

Good, is it a common label or a common quality? vi. 7.18 (38-733).

Good is not only cause, but intuition of being, vi. 7.16 (38-728).

Good is such, just because it has no attributes worthy of it, v. 5.13
(32-595).

Good is superior to all its possessions, as result of its being
supreme, v. 5.12 (32-595).

Good is superior to beautiful and is cognized by mind, v. 5.12
(32-594).

Good is super-thinking, v. 6.5 (24-338).

Good is super-thought, iii. 9.9 (13-225).

Good is supreme, because of its supremacy, vi. 7.23 (38-739).

Good is desirable in itself, vi. 8.8 (39-783).

Good is the whole, though containing evil parts, iii. 2.17 (47-1070).

Good is lower form of evil, iii. 2.7 (47-1053).

Good leaves the soul serene, beauty troubles it, v. 5.12 (32-594).

Good may accompany the pleasure, but it is independent of it, vi.
7.27 (38-745).

Good may neglect natural laws that carry revolts, iii, 2.9 (47-1057).

Good, multitude of ideas of, vi. 7 (38-697).

Good must be superior to intelligence and life, v. 3.16 (49-1117).

Good not to be explained by Aristotelian intelligence, vi. 7.20
(38-736).

Good not to be explained by Pythagorean oppositions, vi. 7.20
(38-735).

Good not to be explained by Stoic characteristic virtue, vi. 7.20
(38-736).

Good of a thing is its intimacy with itself, vi. 7.27 (38-744).

Good only antagonistic and figurative of evil, i. 8.6 (51-1150).

Good, Platonic discussed, vi. 7.25 (38-741).

Good related to intelligence and soul as light, sun and moon, v. 6.4
(24-337).

Good, self-sufficient, does not need self consciousness, vi. 7.38
(38-763).

Good, slavery of, accuses Providence, iii. 2.6 (47-1052).

Good, study, vi. 7.15 sqq., (38-726).

Good superior to beauty, i. 6.9 (1-55).

Good supreme, Aristotelian, vi. 7.25 (38-742).

Good the first and other goods, i. 7 (54-1208).

Good, therefore also supra-active, v. 6.5 (24-338).

Good, true, implies counterfeit, vi. 7.26 (38-743).

Goods, all, can be described as a form, i. 8.1 (51-1142); i. 6.2
(1-43).

Goods, independence from pleasure is temperate man, vi. 7.29 (38-747).

Goods of three ranks, i. 8.2 (51-1144).

Goods, Plato's opinion interpreted in two ways, vi. 7.30 (38-749).

Goods, supreme as end of all other ones, i. 7.1 (54-1208).

Gorge with food, v. 5.11 (32-592).

Governing principle, Stoic, iii. 1.2, 4 (3-89, 91).

Governments, soul resembles all forms of, iv. 4.17 (28-464).

Gradations, descending of existence, iv. 3.7 (27-415).

Grades of thought and life, iii. 8.7 (30-540).

Grand Father supreme, v. 5.3 (32-581).

Grasp more perfect, increases happiness, i. 5.3 (36-685).

Gravitation, iv. 5.2 (29-517).

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

Grotto, Empedoclean simile of world, iv. 8.1 (6-120).

Group, v. 5.4 (32-581).

Group unites, all lower, adjusted to supreme unity, vi. 6.11 (34-660).

Groups-of-four, or tens, Pythagorean, vi. 6.5 (34-649).

Growth, common elements with increase and generation, vi. 3.22
(44-975).

Growth, localized in liver, iv. 3.23 (27-426).

Growth power, relation of to the desire function, iv. 4.22 (28-470).

Growth, sense and emotions, tend towards divisibility, iv. 3.19
(27-418).

Growth-soul derived from world-soul, not ours, iv. 9.3 (8-143).

Guidance of Daemon does not interfere with responsibility, iii. 4.5
(15-238).

Guilt cause of fall of souls, (Pythagorean), iv. 8.1 (6-120).

Guilt not incurred by soul in toleration, iii. 1.8 (3-97).

Gymnastics, v. 9.11 (5-114).

Habit intellectualizing, that liberates the soul, is virtue, vi. 8.5
(39-780).

Habit, Stoic, ii. 4.16 (12-218); iv. 7.8 (2-73).

Habit, Stoic, as start of evolution to soul, impossible, iv. 7.8
(2-73).

Habituation, ii. 5.2 (25-345).

Habituation, active, immediate, and remote, distinction between, vi.
1.8 (42-849),

Habituation or substantial act is hypostasis, vi. 1.6 (42-845).

Habituation, Stoic, must be posterior to reasons as archetypes, v.
9.5 (5-108).

Habituations are reasons which participate in form, vi. 1.9 (42-850).

Hades, chastisements, i. 7.3 (54-1210).

Hades, what it means for the career of the soul, vi. 4.16 (22-312).

Happiness according to Aristotle, i. 4.1 (46-1019).

Happiness as sensation, does not hinder search for higher, i. 4.2
(1021).

Happiness defined, i. 4.1, 3 (46-1019, 1023).

Happiness dependent upon interior characteristics, i. 4.3 (46-1023).

Happiness, does it increase with duration of time? 1.5 (36-684).

Happiness has nothing to do with duration, i. 5.1, 5 (36-684, 685).

Happiness has nothing to do with pleasure, i. 5.4 (36-685).

Happiness in goal of each part of their natures, i. 4.5 (46-1026).

Happiness increased would result only from more grasp, i. 5.3
(36-685).

Happiness is actualized wisdom, i. 4.9 (46-1033).

Happiness is desiring nothing further, i. 4.4 (46-1026).

Happiness is human (must be something), i. 4.4 (46-1025).

Happiness is not the satisfaction of desire to live, i. 5.2 (36-684).

Happiness, lack of blame on a soul that does not deserve it, iii. 2.5
(47-1050).

Happiness not increased by memories of the past, i. 5.9 (36-689).

Happiness of animals, i. 4.2 (46-1020).

Happiness of plants, i. 4.1 (46-1019).

Happiness of sage not diminished in adversity, i. 4.4 (46-1026).

Happiness, one should not consider oneself alone capable of achieving
it, ii. 9.10 (33-619).

Harm, none can happen to the good, iii. 2.6 (47-1051).

Harmony as a single universe, ii. 3.5 (52-1170).

Harmony cannot be reproduced from badly tuned lyre, ii. 3.13
(52-1180).

Harmony is universe in spite of the faults in the details, ii. 3.16
(52-1185).

Harmony posterior to body, iv. 7.8 (2-74).

Harmony presupposes producing soul, iv. 7.8 (2-75).

Harmony (Pythagorean), soul is not, iv. 7.8 (2-74).

Harmony sympathetic, earth feels and directs by it, iv. 4.26 (28-477).

Hate of the body by Plato, supplemented by admiration of the world,
ii. 9.17 (33-633).

Hate, virtue is a, iii. 6.2 (26-352).

Having as Aristotelian category, vi. 1.23 (42-876).

Having is too indefinite and various to be a category, vi. 1.23
(42-876).

Head, seat of reason, iv. 3.23 (27-425).

Head, with faces all round, simile of, vi. 5.7 (23-320).

Health is tempermanent of corporeal principles, iv. 7.8 (2-71).

Hearing and vision, process of, iv. 5 (29-514).

Heart, seat of anger, iv. 3.23 (27-426).

Heaven, ii. 1 (40-813).

Heaven, according to Heraclitus, opposed, ii. 1.2 (40-815).

Heaven, existence of, iv. 4.45 (28-512).

Heaven needs not the action of air or fire, ii. 1.8 (40-826).

Heaven possesses soul and body and supports Plotinos's view, ii. 1.2
(40-815).

Heaven, souls first go into it in intelligible, iv. 3.17 (27-415).

Heaven, there must inevitably be change, ii. 1.1 (40-813).

Heaven, though influx perpetuates itself by form, ii. 1.1 (40-813).

Heavens after death, is star harmonizing with their predominant moral
power, iii. 4.6 (15-239).

Heavens do not remain still, ii. 1.1 (40-814).

Heaven's immortality also due to universal soul's spontaneous motion,
ii. 1.4 (40-818).

Heaven's immortality due to its residence, ii. 1.4 (40-817).

Heaven's immortality proved by having no beginning, ii. 1.4 (40-819).

Helen, iii. 3.5 (48-1085).

Helena's beauty, whence it came, v. 8.2 (31-553).

Hell, descent into, by souls, i. 8.13 (51-1160).

Hell in mystery teachings, i. 6.6 (1-49).

Hell, what it means for the career of the soul, vi. 4.16 (22-312).

Hells, Platonic interincarnational judgment and expiation, iii. 4.6
(15-240).

Hell's torments are reformatory, iv. 4.45 (28-512).

Help for sub-divine natures is thought, vi. 7.41 (38-768).

Help from divinity, sought to solve difficulties, v. 1.6 (10-182).

Heraclidae, vi. 1.3 (42-840).

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

Hercules, symbol of man, in the hells, i. 1.12 (53-1206); iv. 3.27,
31 (27-433, 440).

Heredity a legitimate cause, iii. 1.6 (3-94).

Heredity more important than star influence, iii. 1.6 (3-94).

Hermaphrodite, or castrated, iii. 6.19 (26-385); v. 8.13 (31-573).

Hermes, ithyphallic, iii. 6.19 (26-385).

Hierarchy in universe (see concatenation), v. 4.1 (7-135).

"Higher," or "somewhat," a particle that is prefixed to any Statement
about the Supreme, vi. 8.13 (39-797).

Higher part of soul sees vision of intelligible wisdom, v. 8.10
(31-569).

Higher region, reached only by born philosophers, v. 9.2 (5-103).

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

Higher things from them the lower proceed, i. 8.1 (51-1142).

Highest, by it souls are united, vi 7.15 (38-726).

Highest self of soul is memory's basis, iv. 6.3 (41-832).

Homely virtues are the civil, Platonic four, i. 2.1 (19-257).

"Homonyms," or "labels," see references to puns; also, vi. 1.2, 10,
11, 23, 26; vi. 2.10; vi. 3.1, 5.

Honesty escapes magic, iv. 4.44 (28-509).

Honesty results from contemplation of the intelligible, iv. 4.44
(28-509).

Horizon of divine approach is contemplating intelligence, v. 5.8
(32-586); v. 8.10 (31-567).

Horoscopes do not account for simultaneous differences, iii. 1.5
(3-93).

Houses and aspects, absurdity of, ii. 3.4 (52-1168).

How to detach the soul from the body naturally, 1.9 (16-243).

Human beings add to the beauty of the world, iv. 3.14 (27-412).

Human life contains happiness, i. 4.4 (46-1025).

Human nature intermediate, iv. 4.45 (28-511).

Human nature relation to animal, i. 1.7 (53-1199).

Human organism studied to explain soul relation, iv. 3.3 (27-393).

Human soul and world-soul differences between, ii. 9.7 (33-611).

Hypostases that transmit knowledge (see the new title), v. 3
(49-1090).

Hypostasis, v. 1.4, 6 (10-180 to 184).

Hypostasis are permanent actualizations, v. 3.12 (49-1111).

Hypostasis as substantial act, iii. 4.1 (15-233).

Hypostasis is a substantial act or habituation, vi. 1.6 (42-845).

Hypostasis not in loves contrary to nature, iii. 5.7 (50-1134).

Hypostasis of love, iii. 5.2, 3, 7 (50-1125, 1127, 1133).

Hypostasis of ousia, v. 5.3 (32-581).

Hypostasis the first actualization of first principle has no thought,
vi. 7.40 (38-766).

Hypostatic existence, vi. 6.9, 12 (34-655, 661); vi. 8.10, 12
(39-790, 793).

Hypostatic existence of matter proved, i. 8.15 (51-1162); ii. 4
(12-197).

Idea named existence and intelligence, v. 1.8 (10-186).

Ideas and numbers, identification of, vi. 6.9 (34-656).

Ideas, descent of, into individuals, vi. 5.6 (23-320).

Ideas, different, for twins, brothers or work of art, v. 7.1 (18-252).

Ideas imply form and substrate, ii. 4.4 (12-199).

Ideas, intelligence and essence, v. 9 (5-102).

Ideas, multitude of, of the good, vi. 7 (38-697).

Ideas not for all earthly entities, v. 9.14 (5-117).

Ideas of individuals, do they exist v. 7.1 (18-251).

Ideas of individuals, two possible hypotheses, v. 7.1 (18-251).

Ideas or reasons possessed by intellectual life, vi. 2.21 (43-927).

Ideas participated in by matter, vi. 5.8 (23-321).

Identification, unreflective, memory not as high, iv. 4.4 (28-445).

Identity and difference implied by triune process of categories, vi.
2.8 (43-905).

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

Identity of thought and existence makes actualizations of
intelligence, v. 9.5 (5-107).

Identity, substantial, inconsistent with logical distinctness, ii.
4.14 (12-214).

Ignorance of divinity, v. 1.1 (10-173).

Ignorance illusory because overnatural gentleness, v. 8.11 (31-570).

Ignores everything, does God, being above thought, vi. 7.38 (38-763).

Illumination, creation by mere gnostic, opposed, ii. 9.11 (33-622).

Illumination of darkness must have been eternal, ii. 9.12 (33-624).

Illumination, the good is, for the individual, vi. 7.24 (38-740).

Illustrations, see "Simile."

Image, v. 5.1 (10-174); v. 8.8 (31-564).

Image bound to model by radiation, vi. 4.10 (22-300).

Image formed by the universal beings, is magnitude, iii. 6.17
(26-380).

Image in mirror, iv. 5.7 (29-528).

Image of archetype is Jupiter, begotten by ecstasy, v. 8.12 (31-572).

Image of intelligence is only a sample that must be purified, v. 3.3
(31-555).

Image of its model eternity is time, iii. 1, introd. (45-985).

Image of one intelligence, v. 1.7 (10-184).

Images do not reach eye by influx, iv. 5.2 (29-516).

Images external produce passions, iii. 6.5 (26-358).

Imagination, iv. 3.25 (27-428).

Imagination, both kinds, implied by both kinds of memory, iv. 3.31
(27-483).

Imagination does not entirely preserve intellectual conceptions, iv.
3.30 (27-437).

Imagination is related to opinion, as matter to reason, iii. 6.15
(26-377).

Imagination, memory belongs to it, iv. 3.29 (27-436).

Imagination, of the two, one always overshadows the other, iv. 3.3
(27-438).

Imitation of the first, v. 4.1 (7-135).

Immaterial natures could not be affected, iii. 6.2 (26-354).

Immanence and inclination is the Supreme, vi. 8.16 (39-801).

Immortal, are we, all of us, or only parts? iv. 7.1 (2-56).

Immortal as the One from whom they proceed, are souls, vi. 4.10
(22-301).

Immortal soul, even on Stoic hypothesis, iv. 7.10 (2-80).

Immortality does not extend to sublunar sphere, ii. 1.5.

Immortality in souls of animals and plants, iv. 7.14 (2-84).

Immortality of heaven also due to universal soul's spontaneous
motion, ii. 1.4 (40-818).

Immortality of heaven due to its residence there, ii. 1.4 (40-817).

Immortality of heaven proved by having no beginning, ii. 1.4 (40-819).

Immortality of soul, iv. 7 (2-56).

Immortality of soul proved historically, iv. 7.15 (2-85).

Immovability of Intelligence necessary to make it act as horizon, v.
5.7 (32-586).

Impassible, and punishable, soul is both, i. 1.12 (53-1204).

Impassible are world soul and stars, iv. 4.42 (28-506).

Impassible as the soul is, everything contrary is figurative, iii.
6.1 (26-351).

Impassible, how can the soul remain, though given up to emotion, iii.
6.1 (26-351).

Impassibility of incorporeal entities, iii. 6.1 (26-351).

Impassibility of matter depends on different senses of participation,
iii. 6.9 (26-366).

Impassibility of the soul, iii. 6.1 (26-350).

Imperfection, cause of distance from the Supreme, iii. 3.3 (48-1080).

Imperfections are only lower forms of perfections, vi. 7.10 (38-716).

Imperfections of world should not be blamed on it, iii. 2.3 (47-1046).

Imperishable is world, so long as archetype subsists, v. 8.12
(31-572).

Imperishable, no way the soul could perish, iv. 7.12 (2-82).

Imperishable soul, even by infinite division, iv. 7.12 (2-83).

Importance to virtue, not, duration of time, i. 5.10 (36-689).

Impossible to go beyond First, vi. 8.11 (39-791).

Impression admits no cognition of intelligible objects, iv. 6.3
(41-832).

Impressions on seal of wax, sensations, iv. 7.6 (2-66).

Improvement of the low, destiny to become souls, iv. 8.7 (6-131).

Improvement of what is below her, one object of incarnation, iv. 8.5
(6-128).

Impure eye can see nothing, i. 6.9 (1-53).

Inadequacy of philosophical language, vi. 8.13 (39-797).

Inanimate entirely, nothing in universe is, iv. 4.36 (28-499).

Incarnation, difference between human and cosmic, iv. 8.3 (6-123).

Incarnation of soul; its object is perfection of universe, iv. 8.5
(6-129).

Incarnation of soul manner, iii. 9.3 (13-222).

Incarnation of soul not cause of possessing memory, iv. 3.26 (27-431).

Incarnation, study of, iv. 3.9 (27-403).

Incarnation unlikely, unless souls have disposition to suffer, ii.
3.10 (52-1177).

Incarnations, between, hell's judgment and expiation, iii. 4.6
(15-240).

Incarnation's purpose is, self-development and improvement, iv. 8.5
(6-127).

Inclination and immanence is the Supreme, vi. 8.16 (39-801).

Inclination of equator to ecliptic, v. 8.7 (31-563).

Incomprehensible unity approached only by a presence, vi. 9.4 (9-154).

Incorporeal entities alone activate body, iv. 7.8 (2-70).

Incorporeal entities, impossibility of, iii. 6.1 (26-350).

Incorporeal matter, ii. 4.2 (12-198).

Incorporeal objects limited to highest thoughts, iv. 7.8 (2-78).

Incorporeal, the soul remains, vi. 3.16 (44-962).

Incorporeal qualities, ii. 7.2 (37-695); vi. 1.29 (42-885).

Incorporeality of divinity, vi. 1.26 (42-880).

Incorporeality of intelligible entities, iv. 7.8 (2-78).

Incorporeality of matter and quantity, ii. 4.9 (12-206).

Incorporeality of soul must be studied, iv. 7.2, 8 (2-57, 68).

Incorporeality of soul proved by its penetrating body, iv. 7.8 (2-72).

Incorporeality of soul proved by kinship with Divine, iv. 7.10 (2-79).

Incorporeality of soul proved by priority of actualization, iv. 7.8
(2-71).

Incorporeality of virtue, not perishable, iv. 7.8 (2-69).

Incorruptible matter exists only potentially, ii. 5.5 (25-348).

Increase, common element, with growth and generation, vi. 3.22
(44-975).

Increased happiness would result only from more grasp, i. 5.3
(36-685).

Independent existence proved, by the use of collective nouns, vi.
6.16 (34-672).

Independent good from pleasure is temperate man, vi. 7.29 (38-747).

Independent principle, the human soul, iii. 1.8 (3-97).

Indeterminateness of soul not yet reached the good, iii. 5.7
(50-1133).

Indetermination of space leads to its measuring movement, iii. 7.12
(45-1011).

Indigence is necessarily evil, ii. 4.16 (12-218).

Indigence of soul from connection with matter, i. 8.14 (51-1160).

Indiscernibles, Leitnitz's doctrine of, v. 7.1 (18-254).

Individual aggregate formed by uniting soul and body, i. 1.6
(53-1197).

Individual relation with cosmic intellect, i. 1.8 (53-1200).

Individual relation with God and soul, i. 1.8 (53-1200).

Individuality in contemplation weakens soul, iv. 8.4 (6-125).

Individuality possessed by rational soul, iv. 8.3 (6-124).

Individuality, to which soul does it belong? ii. 3.9 (52-1175).

Individuals, descent of ideas into, vi. 5.6 (23-320).

Individuals distinct as being actualizations, vi. 2.2, (43-894).

Indivisible, v. 3.10 (49-1107).

Indivisible and divisible is the soul, iv. 2.2 (21-279).

Indivisible essence becomes divisible within bodies, iv. 2.1 (21-277).

Indivisible essence, description of, iv. 2.1 (21-277).

Indivisible is the universal being, vi. 4.3 (22-288).

Indivisibility, v. 1.7 (10-184).

Indumeneus, iii. 3.5 (48-1085).

Ineffable is the Supreme, v. 3.13 (49-1112).

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

Inertia of matter aired by influx of world soul, v. 1.2 (10-175).

Inexhaustible are stars, and need no refreshment, ii. 1.8 (40-827).

Inferior divinities, difference from celestial, v. 8.3 (31-556).

Inferior nature, how it can participate in the intelligible, vi. 5.11
(23-329).

Inferior natures are helped by souls descending to them, iv. 8.5
(6-127).

Inferiority of world to its model, highest criticism we may pass, v.
8.8 (31-565).

Influence of stars is their natural radiation of good, iv. 4.3
(28-497).

Influence of universe should be partial only, iv. 4.34 (28-494).

Influx movement as, vi. 3.26 (44-980).

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

Infinite and formlessness in itself is evil, i. 8.3, (51-1145).

Infinite contained by intelligence as simultaneous of one and many,
vi. 7.14 (38-725).

Infinite explained as God entirely present everywhere, vi. 5.4
(23-318).

Infinite, how a number can be said to be, vi. 6.16 (34-673).

Infinite, how it arrived to existence, vi. 6.2, 3 (34-644, 645).

Infinite is conceived by the thoughts making abstraction of the firm,
vi. 6.3 (34-646).

Infinite is soul, as comprising many souls, vi. 4.4 (22-291).

Infinite may be ideal or real, ii. 4.15 (12-217).

Infinite, what is its number, vi. 6.2 (34-644).

Infinity, how it can subsist in the intelligible world, vi. 6.2
(34-645).

Infinity of number, due to impossibility of increasing the greatest,
vs. 6.18 (34-676).