Chapter VII: Plotinos's Indebtedness to Numenius (6)

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.