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).
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).