A
Abandonment by Providence, even of the mediocre, impossible, iii. 2.9 (47-1058).
Ability or desire is the limit of man's union with the divinity, v. 8.11 (31-569).
Absolute Beauty is a formless shape, vi. 7.33 (38-754).
Absolute Evil is the goal of the degenerate soul, i. 8.15 (51-1163).
Absolute Existent is preceded by contingent, vi. 1.26 (42-881).
Abstraction is method of reaching divinity, vi. 8.21 (39-811).
Abstraction of qualities ends in thing-in-itself, ii. 4.10 (12-207).
Abstraction of the form produces thought of infinite, vi. 6.3 (34-646).
Abundance and Need, myth of, iii. 6.14 (26-375).
Abundance (Poros), myth of, iii. 5.2-10 (50-1125 to 1140).
Academy, vi. 1.14, 30 (42-863, 888).
Accidents are received by the soul from matter, v. 9.14 (5-117).
Accidents, is the fifth physical category of Plotinos, vi. 3.3 (44-937).
Accomplishments are only temporary crutches for development, i. 4.16 (46-1040).
Accretion, foreign, is the nature of ugliness, i. 6.5 (1-48).
Accretions to soul, and body, are removed from soul by philosophic "separation," i. 1.12 (53-1204).
Action and experience does not include prediction with its responsiveness, and is underlayed by transmission, reception, and relation, vi. 1.22 (42-874).
Action and experiencing, Aristotelian category, vi. 1.15 (42-863).
Action and passion iii. 3.2 (48-1078).
Action and reaction form but a single genus, vi. 1.19 (42-870).
Action and suffering cannot be separate categories, but are subsumed under movement, vi. 1.17 (42-866).
Action does not figure among true categories, vi. 2.16 (43-920).
Action is natural on both wholes and parts, iv. 4.31 (28-487).
Action, uniform, is exerted by body and varied by the soul, iv. 7.4 (2-62).
Actions, some appear imperfect when not joined to time, vi. 1.19 (42-868).
Actions do not control freedom of will and virtue, vi. 8.5 (39-779).
Active life predisposes to subjection to enchantments, iv. 4.43 (28-507).
Activity of soul is triple: thought, self-preservation and creation, iv. 8.3 (6-125).
Actors good and bad, are rewarded by the manager: so are souls, iii. 2.17 (47-1072).
Actual, everything is actual in the intelligible world, ii. 5.3 (25-346).
Actual matter cannot be anything, as it is non-being, ii. 5.2, 4 (25-343 to 347).
Actuality and potentiality, iii. 9.8 (13-225).
Actuality and potentiality are inapplicable to the divinity, ii. 9.1 (33-600).
Actualization, continuous, constitutes Intelligence, iv. 7.13 (18), (2-84); iv. 8.6, 7 (6-129, 130).
Actualization is a far better category than doing or acting, vi. 1.15 (42-863).
Actualization is prior to potentiality (devolution), iv. 7.8 (11), (2-74).
Actualization of soul in life, is the sole use of its existence, iv. 8.5 (6-127).
Actualization, single and simple, iv. 7.12 (17), (2-83).
Actualization when appearing is harmonized to its seminal reason, vi. 3.16 (44-960).
Actualizations are none of bodies that enter into a mixture, iv. 7.8 (10), (2-72).
Actualizations are the condition of Intelligence, because its thought is identical with its essence, v. 9.3 (5-104).
Actualizations, permanent, form the hypostasis, v. 3.12 (49-1111).
Actualizations, relative, are sensations, not experiences, iv. 6.2 (41-831).
Acuteness may destroy excessive ecstatic vision, v. 8.11 (31-570).
Administration by Jupiter does not imply memory, iv. 4.9 (28-453).
Admiration of his handiwork, by the Creator, refers to the world-model, v. 8.8 (31-564).
Admiration of the world, by Plato, supplements his hatred of the body, ii. 9.17 (33-633).
Adrastea, law of, is justice, ii. 3.8 (52-1173); iii. 2.4, 13 (47-1049 to 1062).
Adulteries not produced by planet-positions, ii. 3.6 (52-1171).
Adumbrations of superior principles, i. 6.8 (1-52).
Advantages resulting from ecstasy, v. 8.11 (31-570).
Aeon Jesus, is unaccountable, ii. 9.1 (33-601).
Aeon, see eternity, throughout, iii. 7.1 sqq (45-985).
Aesthetic sense appreciates beauty, i. 6.2 (1-42).
Affection and weaknesses of man subject him to magic, iv. 4.44 (28-508).
"Affection of matter," definition of soul; if such, whence is she? iv. 7.3.d (2-59).
Affections are common to soul and body; not all are such, i. 1.5 (53-1197).
Affections caused by incorporeal's affective part, iii. 6.4 (26-357).
Affections, derivation of qualities from them is of no importance, vi. 1.11 (42-857).
Affections of soul, like a musician playing a lyre, iii. 6.4 (26-358).
Affections produced by "tension" in lyre-strings, iv. 7.8 (2-75).
Age, pun on "aeons," iii. 7.4 (45-992).
Aggregate, composite, see "combination," i. 1.1 (53-1191).
Aggregate individual, formed by uniting of soul and body, i. 1.6 (53-1197).
Aggregate of molecules could not possess life and intelligence, iv. 7.2, 3 (2-57).
Agriculture, v. 9.11 (5-114).
Aid to magnitude-perception, is color-difference, ii. 8.1 (35-681).
Air and fire, action of, not needed by Heaven, ii. 1.8 (40-826).
Air contained in intelligible world, vi. 7.11 (38-720).
Air not necessary, even for hearing, iv. 5.5 (29-523).
Air, relation to light, iv. 5.6 (29-524).
Air, useless as transmitting medium, iv. 5.3 (29-519).
Alexander of Aphrodisia's theory of mixture, iv. 7.2, 8 (2-58, 72); iii. 1.7 (3-96).
Alienation, v. 1.10 (10-190).
All in all, iii. 8.8 (30-543); iv. 3.8 (27-402).
All is intelligence, vi. 7.17 (38-729).
All things are united by a common source, vi. 7.12 (38-721).
All things, how the same principle can exist in them, vi. 4.6 (22-295).
All things, is the soul, iii. 4.3 (15-236).
All things, transcended by their principle, v. 2.1 (11-193).
Alone with the alone, i. 6.7 (1-50); vi. 7.34 (38-757); vi. 9.11 (9-172).
Aloneness of Supreme, v. 1.6 (10-182).
Alteration, definition of, vi. 3.22 (44-973).
Alteration, not constituted by composition and decomposition, vi. 3.25 (44-978).
Alteration of soul, Stoic conception, opposed, iii. 6.3 (26-355).
Alternate living in Intelligence and world, by soul, iv. 8.4 (6-126).
Alternate rising and falling of soul when in body, iii. 1.8 (3-97).
Amphibians, souls are, iv. 8.48 (6-126).
Analogy explains prediction, iii. 3.6 (48-1086).
Analogy only allows us to attribute physical qualities to the Supreme, vi. 8.8 (39-785).
Analysis, contingency is eliminated in, vi. 8.14 (39-798).
Analyze, object of myths, iii. 5.10 (50-1138).
Anger localized in the heart, iv. 3.23 (27-426); iv. 4.28 (28-481).
Anger-part of earth, iv. 4.28 (28-482).
Anger-part of soul explained, iii. 6.2 (26-354).
Anger-power, does not originate in body, iv. 4.28 (28-481).
Anger-trace of the soul, originates in growth and generative power, iv. 4.28 (28-481).
Animal, existing is intelligence (Plato) iii. 9.1 (13-220).
Animal nature formed by light of soul, i. 1-7 (53-1198).
Animal nature, how it is generated, i. 1.12,(53-1205).
Animal, relation of, to human nature, i. 1.7 (53-1199).
Animal, the living, i. 1.5 (53-1196).
Animal, what is it, i. 1.1 (53-1191).
Animals, all are born from essence, vi. 2.21 (43-929).
Animals, are they happy? i. 4.1 (46-1019).
Animals, distinction to the whole, i. 1.7 (53-1199).
Animals, do they possess right to living well, i. 4.2 (46-1020).
Animals, four kinds, seen in intelligence, iii. 9.1 (13-221).
Animals, individual and universal, exist later than number, vi. 6.15 (34-668).
Animals, irrational, must exist within intelligence, vi. 7.8 (38-713).
Animals, lower nature of, ridiculous to complain of, iii. 2.9 (47-1059).
Animals, many are not so irrational as different, vi. 7.9 (38-714).
Animals, their animating principle, i. 1.10 (53-1204).
Animated, universe was always, iv. 3.9 (27-404).
Animating principle of animals, i. 1.11 (53-1204).
Answers, how they come to prayers, iv. 4.41 (28-505).
Antechamber of good is intelligence, v. 9.2 (5-104).
Anterior things can be only in lower principles, iv. 4.16 (28-461).
Anteriority in intelligible, is order not time, iv. 4.1 (28-443).
Anxiety absent from rule of world by soul, iv. 8.2 (6-122).
Aphrodite, see Venus, pun on, iii. 5.8 (50-1137).
Apollo, name of Supreme, v. 5.6 (32-584).
Apostasy of soul from God, v. 1.1 (10-173).
Appearance, by it only does matter participate in the intelligible, iii. 6.11 (26-369).
Appearance, magnitude is only, iii. 6.18 (26-381).
Appearance, makes up unreal sense objects, iii. 6.12 (26-371).
Appearance of intelligence in the intelligible, v. 3.8 (49-1102).
Apperception-unity, iv. 4.1 (28-442).
Appetite is the actualization of lustful desire, iv. 8.8 (6-132).
Appetite keeps an affection, not memory, iv. 3.28 (27-435).
Appetite located in combination of body and soul, iv. 4.20 (28-468).
Appetite not simultaneous with desire, i. 1.5 (53-1197).
Appetite noticed only when perceived by reason or interior sense, iv. 8.8 (6-132).
Appetite, when swaying soul, leaves it passive, iii. 1.9 (3-98).
Apportionment of spirit, iv. 7.8 (2-68).
Appreciation of self, v. 1.1 (10-174).
Approach, how the body approaches the soul, vi. 4.15 (22-309).
Approach impossible in connection with non-spatial intelligible light, v. 5.8 (32-587).
Approach of soul to good, by simplification, i. 6.6 (1-50).
Approach to Supreme is sufficient talk of Him, v. 3.14 (49-1114).
Approach to the First, manner of, v. 5.10 (32-591).
Approach to the soul, which is lowest divine, v. 1.7 (10-186).
Approaching of soul's rejection of form, proves formlessness of the Supreme, vi. 7.34 (38-756).
Archetype of the world, the intelligible is, v. 1.4 (10-178).
Archetype, universal, contained by intelligence, v. 9.9 (5-112).
Archetypes, vi. 5.8 (23-322).
Aristotelian category of When? vi. 1.13 (42-860).
Aristotelian distinction, actuality and potentiality, ii. 5.1 (25-341).
Aristotle was wrong in considering rough, rare and dense qualities, vi. 1.11 (42-857).
Art intelligible, creates the artist and later nature, v. 8.1 (31-552).
Art makes a statue out of rough marble, v. 8.1 (31-552).
Artificial movements, vi. 3.26 (44-980).
Artist of the universe is the soul, iv. 7.13 (2-84).
Arts, auxiliary, which help the progress of nature, v. 9.11 (5-115).
Arts, dependent on the soul, v. 9.14 (5-118).
Arts, most achieve their own ends, iv. 4.31 (28-488).
Arts, some, merely earthly, others more intelligible, v. 9.11 (5-114).
Ascended soul, not even, need be divided, iv. 4.1 (28-442).
Ascension of sign, absurd, ii. 3.6 (52-1171).
Ascension of soul in ecstasy, vi. 9.11 (9-170).
Ascension to Divinity, iv. 7.10 (2-79).
Ascension towards divinity, process of life, i. 6.7 (1-50).
Ascent cannot stop with the soul, why? v. 9.4 (5-106).
Ascent of life witnessed to disappearance of contingency, vi. 8.15 (39-801).
Ascent of the soul psychologically explained, vi. 4.16 (22-310).
Aspects and houses, absurdity, ii. 3.4 (52-1168).
Assimilation depends on taking a superior model, i. 2.7 (19-267).
Assimilation of matter, not complete in earthly defects, v. 9.12 (5-115).
Assimilation to divine, key of vision to ecstasy, i. 6.9 (1-53).
Assimilation to divinity, is flight from world, i. 2.5 (19-263).
Assimilation to divinity, is soul's welfare and beauty. i. 6.6 (1-49).
Assimilation to divinity results only in higher virtues, i. 2.1 (19-256).
Assimilation to Supreme, by homely virtues, indirectly, i. 2.3 (19-260).
Astrologers make cosmic deductions from prognostication, iii. 1.2 (3-89).
Astrological influence is merely an indication, iv. 4.34 (28-494).
Astrological influence, partly action, partly significance, iv. 4.34 (28-495).
Astrological power not due to physical soul, iv. 4.38 (28-501).
Astrological system of fate, iii. 1.5 (3-92).
Astrological theories absurd, ii. 3.6 (52-1171).
Astrological views of Venus, Jupiter and Mercury, ii. 3.5 (52-1169).
Astrologically, divine would be blamed for unjust acts, iii. 2.10 (47-1059).
Astrology confuted, leaves influence of world-soul, iv. 4.32 (28-490).
Astrology replaced by natural production of souls, iv. 4.38 (28-501).
Astrology replaced by radiation of good and characteristic figures, iv. 4.35 (28-498).
Astrology reveals teleology, ii 3.7 (52-1172).
Astrology, signs only concatenations from universal reason, iv. 4.3 (28-502).
Astrology, truth of, judgement of one part by another, ii. 3.7 (52-1173).
Athens, vi. 1.14 (42-863).
Atomism, does not demand a medium for vision, iv. 5.2 (29-516).
Atoms, iii. 1.2 (3-88).
Atoms do not explain matter, ii. 4.7 (12-204).
Atropos, ii. 3.15 (52-1182).
Attachment to centre constitutes divinity, vi. 9.8 (9-163).
Attention, condition of perception, v. 1.12 (10-191).
Attracting all things, does the power and beauty of essence, vi. 6.18 (34-678).
Attribute, fourth physical category of Plotinos, vi. 3.3 (44-937).
Attributing qualities to good, would degrade it, v. 5.13 (32-595).
Audacity not in higher soul, see boldness, i. 1.2 (53-1192).
Audacity the cause of human apostasy, v. 1.1 (10-173); v. 2.2 (11-195).
Author of this perfection must be above it, vi. 7.32 (38-752).
Autocracy of divinity, vi. 8.21 (39-810).
Aversion for ugliness, explains love of beauty, i. 6.5 (1-47).
Avoid magic enchantments, how to, iv. 4.44 (28-510).
Avoidance of passions, is task of philosophy, iii. 6.5 (26-358).
Bacchus, mirror of, iv. 3.12 (27-409).
Ballet, vi. 9.8 (9-165); vi. 2.11 (43-912).
Ballet dancer, iii. 2.17 (47-1071).
Bastard, reason goes beyond corporeity, ii. 4.12 (12-212).
Bastard reasoning, is abstraction reaching thing in itself, ii. 4.10, 12 (12-207, 212); i. 8.9, 10 (51-1156); vi. 8.8 (39-786).
Bath-tub, simile of, vi 9.8 (9-163).
Beauties, moral, more delightful than sense-beauties, i. 6.4 (1-46).
Beautification, by descent upon object of reason from divine, i. 6.2 (1-43).
Beautiful, inferior to good, v. 5.12 (32-593).
Beautiful, most things, such only by participation, i. 6.2 (1-43).
Beautiful, nothing more could be imagined than the world, ii. 9.4 (33-606).
Beautiful, the Supreme, of three ranks of existence, vi. 7.42 (38-770).
Beautiful, what is its principle, i. 6.1 (1-41).
Beauty, v. 1.11 (10-189).
Beauty absolute, is a formless shape, vi. 7.33 (38-754).
Beauty and good, identical, i. 6.6 (1-51).
Beauty and power of essence attracts all things, vi. 6.18 (34-678).
Beauty appreciated by an aesthetic sense, i. 6.3 (1-43).
Beauty belongs to men, when they belong to and know themselves, v. 8.13 (31-574).
Beauty classified along with the relatives, vi. 3.11 (44-952).
Beauty comes from form imparted by originator, v. 8.2 (31-553).
Beauty consists in kinship to the soul, i. 6.2 (1-42).
Beauty consists in participation in a form, i. 6.2 (1-43).
Beauty does not figure among true categories, vi. 2.17 (43-920).
Beauty does not possess extension, iv. 7.8 (2-69).
Beauty, emotions of, caused by invincible soul, i. 6.5 (1-46).
Beauty essential is Supreme, the shapeless shaper, and the transcendent, vi. 7.33 (38-754).
Beauty external, appreciation of, depends on cognition of interior beauty, v. 8.2 (31-554).
Beauty external, partial, does not mar beauty of universe, ii. 9.17 (33-634).
Beauty, highest conceivable, is the model, v. 8.8 (31-564).
Beauty, if it is a genus, must be one of the posterior ones, vi. 2.18 (43-923).
Beauty inferior to good, i. 6.9 (1-54).
Beauty in last analysis is intelligible, v. 8.3 (31-555).
Beauty in nothing if not in God v. 8.8 (31-564).
Beauty intelligible, v. 8 (31).
Beauty intelligible, does not shine merely on surface, v. 8.10 (31-568).
Beauty interior, could not be appreciated, without interior model, i. 6.4 (1-45).
Beauty is creating principle of primary reason, v. 8.3 (31-555).
Beauty is immortal, iii. 5.1 (50-1124).
Beauty is inherent wisdom, v. 8.2 (31-554).
Beauty is symmetry, acc. to Stoics, opposed, i. 6.1 (1-41).
Beauty is unseen, in supreme fusion, v. 8.11 (31-570).
Beauty, love for, explained by aversion for opposite, i. 6.5 (1-47).
Beauty makes being desirable, v. 8.9 (31-565).
Beauty model, is intelligence, hence very beautiful, v. 8.13 (31-573).
Beauty not in physical characters, but in color form, v. 8.2 (31-553).
Beauty of body need not imply attachment thereto, ii. 9.17 (33-634).
Beauty of daily life reviewed, in sight, sound, science and morals, i. 6.1 (1-40).
Beauty of soul is as the matter to the soul, v. 8.3 (31-555); 6.6 (1-43).
Beauty of world, even added to, iv. 3.14 (27-412).
Beauty primary, chiefly revealed in virtuous soul, v. 8.3 (31-555).
Beauty, shining, highest appearance of vision of intelligible wisdom, v. 8.10 (31-568).
Beauty that is perceivable is a form, beneath super beautiful, v. 8.8 (31-564).
Beauty transition from sense to intellectual, i. 6.2 (1-43).
Beauty visible, is effect and image of the intelligible, iii. 5.1 (50-1122).
Becoming, v. 1.9 (10-187).
Begetter of intelligence must be simpler than it, iii. 8.8 (30-542).
Begetter of intelligence reached by intuition, not reason, iii. 8.8 (30-543).
Begetting, eternal, is the world, ii. 9.3 (33-604).
Begetting, lower forms of, due to seminal reasons, iii. 8.7 (30-541).
Begetting Son, by Supreme, result of ecstasy, v. 8.12 (31-572).
Beginning, Heaven has none, proves its immortality, ii. 1.4 (40-818).
Begotten, nothing is in universal soul, vi. 4.14 (22-307).
Begotten what is, not seminal reason, contains order, iv. 4.16 (28-461).
Being, v. 1.5, 8 (10-181 and 186).
Being, above intelligent life, iii. 6.6 (25-360).
Being, actualized, less perfect than essence, ii. 6.1 (17-245).
Being and actualization, constitute self-existent principle, vi. 8.7 (39-784).
Being and essence identical with unity, vi. 9.2 (9-149).
Being and quiddity earlier than suchness, ii. 6.2 (17-248).
Being cannot be ascribed to matter, vi. 3.7 (44-944).
Being cannot precede such being, ii. 6.2 (17-248).
Being contains its cause, vi. 7.3 (38-704).
Being desirable because beautiful, v. 8.9 (31-566).
Being distinguished into four senses, vi. 1.2 (42-839).
Being, every one, is a specialized organ of the universe, iv. 4.45 (28-510).
Being in the intelligible is generation in the sense-world, vi. 3.1 (44-933).
Being is very wisdom, v. 8.4, 5 (31-559).
Being loves essence as entire, vi. 5.10 (23-325).
Being lower form of, possessed by evil, i. 8.3 (51-1145).
Being of a soul, iv. 1. (4-100).
Being of a thing displayed by its energy, iii. 1.1 (3-87).
Being physical, is that which is not in a subject, vi. 3.5 (44-941).
Being physical, principle of all other things, vi. 3.4 (44-940).
Being present everywhere entire, only solution of a puzzle, vi. 5.3 (23-317).
Being primary and secondary, divided by no substantial differences, vi. 3.9 (44-949).
Being supra lunar, is deity, in intelligible, iii. 5.6 (50-1132).
Being supreme, not dependent on it, therefore above it, vi. 8.19 (39-807).
Being the basis of judgment, in things participating in being, vi. 5.2 (23-315).
Being universal, description of, vi. 4.2 (23-286).
Being, universal, is undividable, vi. 4.3 (22-288).
Beings, all are contemplation, iii. 8.7 (30-542).
Beings, all contained by intelligence generatively, v. 9.6 (5-109).
Benefits are granted to men through the world-soul's mediation, iv. 4.30 (28-486).
Better nature of man, not dominant because of subconscious nature, iii. 3.4 (48-1081).
Bewitched, gnostics imagine intelligible entities can be, ii. 9.14 (33-627).
Beyond first, impossible to go, vi. 8.11 (39-791).
Bile, fulfils unique role in universe, ii. 3.5 (52-1171).
Birds, overweighted like sensual men, v. 9.1 (5-102).
Birth of subordinate deities, inhering in Supreme, v. 8.9 (31-566).
Birth of subordinate divinities does not affect power of Supreme, v. 8.9 (31-565).
Birth of time reveals nature, iii. 7.10 (45-1005).
Blamed for its imperfections, the world should not be, iii. 2.3 (47-1046).
Blank, mental, differs from impression of shapeless, ii. 4.10 (12-208).
Boast of kinship with divinities, while not being able to leave body, ridiculous, ii. 9.18 (33-637).
Bodies added, introduce conflicting motions, ii. 2.2 (14-231).
Bodies, classification of, vi. 3.9 (44-948).
Bodies classified, not only by forms and qualities and specific forms, vi. 3.10 (44-950).
Bodies could not subsist with power of universal Soul iv. 7.3 (2-60).
Bodies, different kinds of, why souls take on, iv. 3.12 (27-410).
Bodies, even simple, analyzed into form and matter, iv. 7.1 (2-56).
Bodies, human, more difficult to manage than world-body iv. 8.2 (6-121).
Bodies of souls, may be related differently, iv. 4.29 (28-485).
Bodies simple, could not exist, without world-soul iv. 7.3 (2-60).
Bodies, souls descend into, why and how? iv. 3.8 (27-401).
Body, activated only by incorporeal powers, iv. 7.8 (2-70).
Body alone visible, reason why soul is said to be in it, iv. 3.20 (27-419).
Body and soul, consequences of mixture, i. 1.4 (53-1194).
Body and soul forms fusion, iv. 4.18 (28-465).
Body and soul mixture impossible, i. 1.4 (53-1195).
Body and soul primitive relation between, i. 1.3 (53-1194).
Body and soul relation between iv. 3.19 (27-418).
Body, anger-power, does not originate in it, iv. 4.28 (28-480).
Body as rationalized matter, ii. 7.3 (37-696).
Body can lose parts, not the soul, iv. 7.5 (2-63).
Body cannot possess virtue, iv. 7.8 (2-69).
Body cannot think, iv. 7.8 (2-68).
Body contains one kind of desires, iv. 4.20 (28-468).
Body cosmic, perfect and self-sufficient, iv. 8.2 (6-122).