One and many, puzzle of, decides genera of essence, vi. 2.4 (43-898).One for Supreme, is mere negation of manifold, v. 5.6 (32-585).One, independent of the one outside, vi. 6.12 (34-661).One is all things, but none of them, v. 2.1 (11-193).One is everywhere by its power, iii. 9.4 (13-224).One is formless, v. 5.6 (32-585).One is nowhere, iii. 9.4 (13-224).One is super-rest and super-motion, iii. 9.7 (13-225).One not absolute, but essentially related to one examined, vi. 2.3 (43-896).One not thinker, but thought, itself, vi. 9.6 (9-160).One present without approach, everywhere though nowhere, v. 5.8 (32-587).One related in some genera, but not in others, vi. 2.3 (43-896).One so far above genera is not to be counted, vi. 2.3 (43-895).One, the soul, like divinity, always is, iv. 3.8 (27-402).One within us, independent of the one outside, vi, 6.12 (34-661).Opinion as sensation, v. 5.1 (32-576).Opinion, in relation to imagination, illustrates that of matter to reason, iii. 6.15 (26-377).Opinions, false, are daughters of involuntary passions, i. 8.4 (51-1147).Opportunity and suitability, cause of, put them beyond change, vi. 8.18 (39-806).Opposition, ii. 3.4 (52-1168).Opposition among inanimate beings (animals and matter), iii. 2.4 (47-1048),Optimism right, v. 5.2 (32-579).Order, cosmic, is natural, iv. 3.9 (27-404).Order exists only in begotten, not in seminal reason, iv. 4.16 (28-461).Order in the hierarchy of nature, ours cannot be questioned, iii. 3.3 (48-1079).Order is anteriority in the intelligible, iv. 4.1 (28-443).Order, priority of, implies conception of time, iv. 4.16 (28-461).Organ, the universe, every being is, iv. 4.45 (28-510).Organs alone, could be affected, iii. 6.2 (26-354).Origin and nature of evils, i. 8 (51-1142).Origin, causeless, really is determinism, iii. 1.1 (3-86).Origin of God, puzzling, by our starting from chaos, vi. 8.11 (39-792).Origins of evil, sins and errors, i. 1.9 (53-1201).Otherness is characteristic of matter, ii. 4.13 (12-214).Ours is not intelligence, but we, i. 1.13 (53-1206).Ours, why discursive reason is, v. 3.3 (49-1093).Outer man, only, affected by changes of fortune, iii 2.15 (47-1067).Pair,vi. 7.8;vi. 2.11;v. 1.5;vi. 7.39.Pair or dyad, v. 5.4 (32-582).Pandora, iii. 6.14 (26-375); iv. 3.14 (27-412).Panegyrists, who degrade what they wrongly praise, v. 5.13 (32-596).Pangs of childbirth, v. 5.6 (32-585).Paris, iii. 3.5 (48-1085).Part in scheme, soul must fit itself to, iii, 2.17 (47-1071).Partake of the one according to their capacities, vi. 4.11 (22-302).Partial only should be the influence of universe, iv. 4.34 (28-494).Participation by matter in the intelligible, only by appearance, iii. 6.11 (26-369).Participation can be only in the intelligible, vi. 4.13 (22-306).Participation in good, two methods of, i. 7.1 (54-1208).Participation in sense-objects by unity is intelligible, vi. 6.13 (34-664).Participation in the world of life is merely a sign of extension, vi. 4.13 (22-306).Participation, method of, inferior in intelligible, vi. 5.12 (23-329).Participation of matter in existence and opposite, iii. 6.4 (26-357).Participation of matter in ideas, proves simile of head with faces, vi. 5.8 (23-321).Participations, difference of senses of, allows matter to remain impassible, iii. 6.9 (26-366).Partition of fund of memory between the two souls, iv. 3.31 (27-439).Parts, actual division in, would be denial of the whole, iv. 3.12 (27-390).Parts can be lost by body, not by soul, iv. 7.5 (2-63).Parts divisible and indivisible, in the whole of a soul, iv. 3.19 (27-419).Parts, in incorporeal things, have several senses, iv. 3.2 (27-390).Parts, as wine in jars, Manichean theory, rejected, iv. 3.20 (27-421).Parts, mathematical, not applicable as a soul, iv. 3.2 (27-390).Parts of a manifold unity are a part only, for examination, vi. 2.3 (43-897).Parts of Supreme, mere, subordinate divinities, denied, v. 8.9 (31-566).Parts, physical, term limited, iv. 3.2 (27-389).Passage into world of life is body's relation to the soul, vi. 4.12 (22-304).Passibility of judgment and of soul, iii. 6.1 (26-350).Passing of intelligence from unity to duality, by thinking, v. 6.1 (24-333).Passion as category (see action), vi. 1.17 (42-866).Passional changes in body, not in passional part of soul, iii. 6.3 (26-356).Passional love elevating, though open to misleading temptations, iii. 5.1 (50-1124).Passionate love twofold, sensual and beautiful, iii. 5.1 (50-1122).Passions affect soul differently from virtue and vice, iii. 6.3 (26-356).Passions arise from seminal reasons, ii. 3.16 (52-1184).Passions felt by soul, without experiencing them, iv. 4.19 (28-466).Passions, how they penetrate from the body into the soul, i. 1.3 (53-1194).Passions involuntary are mothers of false opinions, i. 8.4 (51-1147).Passions, modes of feeling, i. 1.1 (53-1191).Passions not caused by soul, ii. 3.16 (52-1184).Passions of strayed souls are loves contrary to nature, iii. 5.7 (50-1135).Passions of universe produced by body of stars, ii. 3.10 (52-1177).Passions reduced external images, iii. 6.5 (26-358).Passions, Stoic theory of, opposed, iii. 6.3 (26-355)Passions, their avoidance, task of philosophy, iii. 6.5 (26-358).Passions, what suitable to earth, iv. 4.22 (28-471).Passive, really, is soul, when swayed by appetites, iii. 1.9 (3-98).Path of simplification to unity, vi. 9.3 (9-152).Path to ecstasy, land marks, i. 6.9 (1-54)Penetration into inner sanctuary, yields possession of all things, v. 8.11 (31-570).Penetration of body by soul, but not by another body, iv. 7.8 (2-72).Penetration of body by soul proves the latter's incorporeality, iv. 7.8 (2-72).Penetration, total, impossible in mixture of bodies, iv. 7.8 (2-72).Penetration, total, mixture, to the point of, ii. 7 (37-691).Penia, or need, myth of, iii. 5.25 (50-1130)Perception of new things, not forced, iv. 4.8 (28-450).Perception of the Supreme, its manner, v. 5.10 (32-591).Perfect happiness attained when nothing more is desired, i. 4.4 (46-1026).Perfect is primary nature (Plotinic); not goal of evolution (Stoic), iv. 7.8 (2-73).Perfect life consists in intelligence, i. 4.3 (46-1024).Perfect life, its possession, i. 4.6 (46-1027).Perfection not to be sought in, material things, iii. 2.7 (47-1053).Perfection of a picture make shadows necessary, iii. 2.11 (47-1060).Perfection of the universe, evils are necessary, ii. 3.18 (52-1187).Perfection of universe, object of incarnation, iv. 8.5 (6-128).Perfection's author must be above it, vi. 7.32 (38-752).Perishable is body, because composite, iv. 7.1 (2-56).Permanence, the characteristic of absolute good, i. 7.1 (54-1209).Perpetuates itself by form, does heaven, through influx, ii. 1.1 (40-813).Perpetuity and eternity, difference between, iii. 7.4 (45-991).Persistence of changeable, iv. 7.9 (2-78).Perspective, ii. 8 (35-680).Perspective, various theories of, ii. 8.1 (35-680).Persuasion, characteristic of soul, v. 3.6 (49-1099).Perversity of soul induces judgment and punishment, iv. 8.5 (6-128)Pessimism wrong, v. 5.2 (32-579).Phidias sculpts Jupiter not from sense imitation, v. 8.1 (31-552).Philonic distinction between God, and the God, vi. 7.1 (38-697).Philosopher, being already virtuous, needs only promotion, i. 3.3 (20-272).Philosopher, how he rises to intelligible world, i. 3.3 (20-271).Philosopher is already disengaged and needs only a guide, i. 3.3 (20-271).Philosophers born, alone reach the higher region, v. 9.2 (5-103).Philosophers, how they develop, v. 9.2 (5-103).Philosophers justify justice of God, iv. 4.30 (28-486).Philosopher's mathematics followed by pure dialectics as method of progress, i. 3.3 (20-272).Philosopher's method of disengagement is mathematics as incorporeal science, i. 3.3 (20-271).Philosopher's opinions about time to be studied, iii. 7.6 (45-995).Philosophy contains physics, ethics, i. 3.5 (20-273).Philosophy exact root of psychology, ii. 3.16 (52-1183).Philosophy lower part of dialectic, i. 3.5 (20-273).Philosophy separates soul from her image, vi. 4.16 (22-310).Philosophy's task is avoidance of passions, iii. 6.5 (26-358).Phoebus inspires men to interior vision, v. 8.10 (31-569).Physical categories are matter, form, combination, attributes and accidents, vi. 3.3 (44-938).Physical categories of Plotinos, vi. 3 (44-933).Physical genera of, are different from those of the intelligible, iv. 3.1 (27-387).Physical life, can it exist without the soul? iv. 4.29 (28-485).Physical, not mental being, affected by stars, iii. 1.6 (3-95).Physical powers do not form a secondary quality, vi. 1.11 (42-856).Physical qualities applied to Supreme only by analogy, vi. 8.8 (39-785).Physical soul, production due to, not astrological power, iv. 4.38 (28-501).Physical souls, various, how they affect production, iv. 4.37 (28-500).Physical terms, only verbal similarity to intelligible, vi. 3.5 (44-941).Physical theories, absurd, iii. 1.3 (3-89).Physically begun, spiritual becomes love, vi. 7.33 (38-755).Physician's fore-knowledge, simile of Providence, iii. 3.5 (48-1085).Picture of the structure of the universe, ii. 3.18 (52-1187).Picture, perfection of, demands shadow, iii. 2.11 (47-1060).Picture that pictures itself is universe, ii. 3.18 (52-1188).Pilgrim soul is in the world, ii. 9.18 (33-635).Pilot governs the ship, relation of soul to body, i. 1.3 (53-1194); iv. 3.21 (27-422).Place has no contrary, vi. 3.12 (44-954).Place or time do not figure among true categories, vi. 2.16 (43-919).Place or where is Aristotelian category, vi. 1.14 (42-862).Planet calculations, ii. 3.6 (52-1171).Plant positions producing adulteries, absurd, ii. 3.6 (52-1171).Planning of the world by God, refuted, v. 8.7 (31-561,563).Plants, do they admit of happiness, i. 4.1, 2 (46-1019to1021).Plants even aspire to contemplation, iii. 8.1 (30-531).Plato departed from, in categories, vi. 2.1 (43-891).Plato not only hates body, but admires world, ii. 9.17 (33-633).Plato uncertain about time, iii. 7.12 (45-1012).Platonic basis of anti-gnostic controversy, v. 8.7 (31-561).Plato's authority, restored, v. 1.8 (10-186).Plato's language doubtful, iii. 6.12 (26-372); vi. 7.30 (38-749).Pleasure an accessory to all goods of the soul, vi. 7.30 (38-749).Pleasure, because changeable and restless, cannot be the good, vi. 7.27 (38-745)Pleasure, good's independence from, is temperate man, vi. 7.29 (38-747).Pleasure may accompany the good, but is independent thereof, vi. 7.27 (38-745).Pleasure strictly, has nothing to do with happiness, i. 5.4 (36-685).Pleasures of virtuous men are of higher kinds, i. 4.12 (46-1036).Plotinos forced to demonstration of categories by divergence from Plato, vi. 2.1 (43-891).Plotinos's genera of sensual existence, iv. 3 (27-387).Poros or Abundance, myth of, iii. 5.2, 5 (50-1125to1131).Possession by divinity is last stage of ecstasy, v. 8.10 (31-569).Possession of perfect life, i. 4.4 (46-1026).Possession of things causes intelligence to think them, vi. 6.7 (34-653).Potential, intelligible matter is not, ii. 5.3 (25-345).Potentialities are inseparable from their beings, vi. 4.9 (22-298).Potentiality and actuality not applicable to divinity, ii. 9.1 (33-599).Potentiality, definition of, ii. 5.1 (25-341).Potentiality exists only in corruptable matter, ii. 5.5 (25-348).Potentiality explains miracle of seeds containing manifolds, iv. 9.5 (8-146).Potentiality producing, not becoming, is the soul, ii. 5.3 (25-345).Poverty caused by external circumstances, ii. 3.8 (52-1174).Power and beauty of essence attracts all things, vi. 6.18 (34-678).Power, lack of, cannot fall under same categories as power, vi. 1.10 (42-852).Power, master of himself, really is the Supreme, vi. 8.10 (39-788).Power of divinities lies in their inhering in the Supreme, v. 8.9 (31-565).Powers though secret, in everything, iv. 4.37 (28-500).Practice is only a preparation for contemplation, iii. 8.6 (30-538).Prayed to, sun as well as stars may be, iv. 4.30 (28-486).Prayers, all made in accordance with natural law, answered, iv. 4.42 (28-506).Prayers answered by stars unconsciously, iv. 4.42 (28-505).Prayers, how they are answered, iv. 4.41 (28-505).Prayers of even the evil are answered, iv. 4.42 (28-506).Predict, stars do, because of souls imperfection, ii. 3.10 (52-1177).Prediction implies that future is determined, iii. 1.3 (3-90).Prediction, not by works, but by analogy, iii. 3.6 (48-1080).Prediction, with its responsiveness, do not fall under action and experience, vi. 1.22 (42-875).Predisposition of active life subjection to enchantments, iv. 4.43 (28-508).Predisposition to magic by affections and weaknesses, iv. 4.44 (28-508).Predominant soul part active while others sleep and (see managing soul) appear exterior, iv. 2.2 (21-279); iii. 4.2 (15-234).Predominating part, Stoic, iii. 3.2 (48-1078).Predominating principle directs universe, ii. 3.8 (52-1173).Preparation for contemplation is practice, iii. 8.6 (30-538).Preponderance spiritual method of becoming wise, i. 4.14 (46-1037).Presence of God, everywhere entire, explained as infinite, vi. 5.4 (23-318).Presence of intelligible entities implied by knowledge of them, v. 5.1 (32-575).Presence the one identical essence everywhere, entirely, vi. 4 (22-285).Presences, different kinds of, vi. 4.11 (22-302).Present, eternal, v. 1.4 (10-179).Preservative not, is universal soul, but creative. ii. 3.16 (52-1183).Preserver and creator is the good, vi. 7.23 (38-740).Preserving, begotten Son, as result of ecstasy, v. 8.12 (31-571).Priam, misfortunes of, i. 4.5 (46-1027).Pride is folly, ii. 9.9 (33-618).Primary essence, numbers must exist in it, vi. 6.8 (34-654).Primary evil is evil in itself, i. 8.3 (51-1146).Primary evil is lack of measure, i. 8.8 (51-1155).Primary evil of soul, i. 8.5 (51-1148).Primary existence will contain thought, existence and life, ii. 4.6 (12-203); v. 6.6 (24-339).Primary movement said to underlie movement of soul, iii. 7.12 (45-1013).Primitive one is a spherical figure and intelligible, vi. 6.17 (34-675).Primitive relation between soul and body, i. 1.3 (53-1194).Principle, a supra-thinking, necessary to the working of intelligence, v. 6.2 (24-334).Principle and end simultaneous in Supreme, v. 8.7 (31-563).Principle, independent, is human soul, iii. 1.8 (3-97).Principle of all, though not limited thereby, is the one, v. 3.11 (49-1109).Principle of beauty, what is it? i. 6.1 (1-40).Principle one self-existent constituted by being an actualization, vi. 8.7 (39-784).Principle, primary, matter cannot be, vi. 1.26 (42-879.)Principle, simultaneous, above intelligence and existence, iii. 7.2 (45-989).Principle, super-essential, does not think, v. 6.1 (24-333).Principle, the first, must be one exclusively, which would make thought impossible, v. 6.1 (24-335).Principle, the first, thinking, is the second principle, v. 6.1 (24-335).Principle, the second, the first thinking principle, is, v. 6.1 (24-335).Principles, divine, enumerated, vi. 7.25 (38-741).Principles limited to three, ii. 9.2 (33-602).Principles, lower, contain only anterior things, iv. 4.16 (28-461).Principles, single, of universe, ii. 3.6 (52-1171).Priority not applied in the divinity because he made himself, vi. 8.20 (39-808).Prison of soul, is body, iv. 8.11 (6-120).Priority of soul to body, iv. 7.2 (2-58).Privation is nonentity, adds no conceit, ii. 4.14 (12-215).Privation of form of matter, ii. 4.13 (12-213).Privation of qualities; not a quality, ii. 4.13 (12-213).Privation relative is impossible, i. 8.12 (51-1158).Process, vi. 3.1 (44-933); iv. 8.6 (6-129).Process from unity to duality, v. 6.1 (24-338).Process, natural, only affected by starvation, ii. 3.12 (52-1178).Process of purification of soul and its separation from body, iii. 6.5 (26-359).Process of soul elevation, v. 3.9 (49-1106).Process of unification, v. 5.4 (32-581).Process of vision and hearing, iv. 5 (29-514).Process of wakening to reality, v. 5.11 (32-592).Process, triune, also implies identity and difference, vi. 9.8 (43-905).Processes of ecstasy by purification, i. 6.6, 8, 9 (1-49).Procession by it, soul connects indivisible and divisible essence, iv. 2.1 (21-276).Procession, continuous, necessary to the Supreme, iv. 8.6 (6-129).Procession from one of what is after it, v. 4 (7-134).Procession is effusion of super-abundance, v. 2.1 (11-194).Procession is universal, from first to last, v. 2.2 (11-195).Procession of intelligence is an excursion down and up, iv. 8.7 (6-131).Procession of soul, iv. 8.5 (6-128).Procession of the world-soul, iii. 8.5 (30-537).Procession of world from unity, cause. v. 2.1 (11-193).Procreation, he not desiring it, aspires to higher beauty, iii. 5.1 (50-1123).Procreativeness inherent (see radiation, exuberant, super-abundant), v. 4.1 (7-135).Prodigal, return, i. 6.8 (1-53).Prodigal son, v. 1.1 (10-173).Produced by stars, which is and what is not, ii. 3.13 (52-1178).Producing potentiality, not becoming, is the soul, ii. 5.3 (25-346).Production due to some physical soul not astrological power, iv. 4.38 (28-501).Production of the things located is essence, vi. 6.10 (34-657).Progress possible, argument against suicide, i. 9 (16-243).Progressively higher stages of love, v. 9.2 (5-103).Progressively, world-soul informs all things, iv. 3.10 (27-406).Prometheus, iv. 3.14 (27-412).Prometheus of flight leaves soul unharmed from incarnation, iv. 8.5 (6-128).Proofs for existence and nature of intelligence, v. 9.3 (5-104).Proportion, Stoic principle of beauty, not ultimate, but derivative, i. 6.1 (1-41).Providence accused by slavery of good and victory of evil, iii. 2.6 (47-1052).Providence, chief of all, iii. 3.2 (48-1079).Providence consists of appointed times in life, should be observed, i. 9 (16-243).Providence does not abandon even the mediocre, iii. 2.9 (47-1058).Providence does not explain prediction but analogy, iii. 3.6 (48-1086).Providence, double, particular and universal, iii. 3.4 (48-1081).Providence embraces everything below, iii. 2.7 (47-1054).Providence, fore knowledge of, like unto a physician, iii. 3.5 (48-1085).Providence is normative element of life, iii. 3.5 (48-1084).Providence is not particular, because world had no beginning, iii. 2.1 (47-1043).Providence is prevision and reasoning, iii, 2.1 (47-1042).Providence is unpredictable circumstance changing life, iii. 4.6 (15-242).Providence may appear as chance, iii. 3.2 (48-1078).Providence, objection to by internecine war, iii. 2.15 (47-1064).Providence problems solved by derivation of reason from intelligence, iii. 2.16 (47-1068).Providence should not overshadow initiative, iii. 2.9 (47-1057).Providence, the plan of the universe is from eternity, vi. 8.17 (39-803).Providence, twofold, exerted by twofold soul, iv. 8.2 (6-122).Prudence interpreted as purification, i. 6.6 (1-49).Prudence or Metis, myth of, iii. 5.5 (50-1130).Psychic, gnostic distinction of men, ii. 9.18 (33-635).Psychologic elements, sensation, faculties of generation and increase, and creative power, i. 1.8 (53-1200).Psychologic elements, soul gives life to, i. 1.8 (53-1200).Psychological effect of vision of intelligible wisdom, v. 8.10 (31-568).Psychological faculty, on which is the freedom of will based, vi. 8.2 (39-775).Psychological questions, iv. 3 (27-387).Psychological study of, outline, iv. 2.1 (21-276).Psychological theory of quality, vi. 1.12 (42-858).Psychology, common part, its function, i. 1.10 (53-1203).Psychology, does ratiocination belong to same principles as passions, i. 1.1 (53-1191).Psychology (every man double), composite animal, real man or reasonable soul, ii. 3.9 (52-1176).Psychology, exact root of philosophy, ii. 3.16 (52-1183).Psychology, explanation of anger parts, courage, iii. 6.2 (26-354).Psychology, inquiring principle, i. 1.1 (53-1191).Psychology obeys the precept "Know thyself," iv, 3.1 (27-387).Psychology of demons, iv. 4.43 (28-507).Psychology of earth, iv. 4.27 (28-479).Psychology of sensation, iv. 3.26 (27-430).Psychology of vegetative part of soul, iv. 4.28 (28-481).Psychology thought, its nature and classification, i. 1.1 (53-1191).Pun between science and knowledge, v. 8.4 (31-559).Pun on aeon, as age or eternity, iii. 7.1 (45-986).Pun on "agalmata," v. 8.5, 6 (31-560).Pun on Aphrodite, as delicate, iii. 5.8 (50-1137).Pun on being, intelligible, vi. 3.8 (44-947).Pun on creation and adornment, ii. 4.4 (12-214); i. 8.7 (51-1152).Pun on difference in others, ii. 4.13 (12-214).Pun on "dii" and "diken," v. 8.4 (31-558).Pun on "doxa," v. 5.1 (32-578).Pun on Egyptian hieroglyphics and statues (see "agalmata").Pun on "eidos" and "idea," v. 9.8 (5-111); vi 9.2 (9-149).Pun on "einai" and "henos," v. 5.5 (32-584).Pun on forms and statues, v. 8.5 (31-560).Pun on heaven, world, universe, animal and all, ii. 1.1 (40-814).Pun on Hestia, and standing, v. 5.5 (32-584).Pun on Hesis, vi. 1.23 (42-877).Pun on "idea" and "eidos," see "eidos."Pun on inclination, ii. 9.4 (33-605).Pun on "koros," iii. 8.11 (30-550); v. 8.13 (31-573); v. 9.8 (5-111); iv. 3.14 (27-412); i. 8.7 (51-1152).
One and many, puzzle of, decides genera of essence, vi. 2.4 (43-898).
One for Supreme, is mere negation of manifold, v. 5.6 (32-585).
One, independent of the one outside, vi. 6.12 (34-661).
One is all things, but none of them, v. 2.1 (11-193).
One is everywhere by its power, iii. 9.4 (13-224).
One is formless, v. 5.6 (32-585).
One is nowhere, iii. 9.4 (13-224).
One is super-rest and super-motion, iii. 9.7 (13-225).
One not absolute, but essentially related to one examined, vi. 2.3 (43-896).
One not thinker, but thought, itself, vi. 9.6 (9-160).
One present without approach, everywhere though nowhere, v. 5.8 (32-587).
One related in some genera, but not in others, vi. 2.3 (43-896).
One so far above genera is not to be counted, vi. 2.3 (43-895).
One, the soul, like divinity, always is, iv. 3.8 (27-402).
One within us, independent of the one outside, vi, 6.12 (34-661).
Opinion as sensation, v. 5.1 (32-576).
Opinion, in relation to imagination, illustrates that of matter to reason, iii. 6.15 (26-377).
Opinions, false, are daughters of involuntary passions, i. 8.4 (51-1147).
Opportunity and suitability, cause of, put them beyond change, vi. 8.18 (39-806).
Opposition, ii. 3.4 (52-1168).
Opposition among inanimate beings (animals and matter), iii. 2.4 (47-1048),
Optimism right, v. 5.2 (32-579).
Order, cosmic, is natural, iv. 3.9 (27-404).
Order exists only in begotten, not in seminal reason, iv. 4.16 (28-461).
Order in the hierarchy of nature, ours cannot be questioned, iii. 3.3 (48-1079).
Order is anteriority in the intelligible, iv. 4.1 (28-443).
Order, priority of, implies conception of time, iv. 4.16 (28-461).
Organ, the universe, every being is, iv. 4.45 (28-510).
Organs alone, could be affected, iii. 6.2 (26-354).
Origin and nature of evils, i. 8 (51-1142).
Origin, causeless, really is determinism, iii. 1.1 (3-86).
Origin of God, puzzling, by our starting from chaos, vi. 8.11 (39-792).
Origins of evil, sins and errors, i. 1.9 (53-1201).
Otherness is characteristic of matter, ii. 4.13 (12-214).
Ours is not intelligence, but we, i. 1.13 (53-1206).
Ours, why discursive reason is, v. 3.3 (49-1093).
Outer man, only, affected by changes of fortune, iii 2.15 (47-1067).
Pair,vi. 7.8;vi. 2.11;v. 1.5;vi. 7.39.
Pair or dyad, v. 5.4 (32-582).
Pandora, iii. 6.14 (26-375); iv. 3.14 (27-412).
Panegyrists, who degrade what they wrongly praise, v. 5.13 (32-596).
Pangs of childbirth, v. 5.6 (32-585).
Paris, iii. 3.5 (48-1085).
Part in scheme, soul must fit itself to, iii, 2.17 (47-1071).
Partake of the one according to their capacities, vi. 4.11 (22-302).
Partial only should be the influence of universe, iv. 4.34 (28-494).
Participation by matter in the intelligible, only by appearance, iii. 6.11 (26-369).
Participation can be only in the intelligible, vi. 4.13 (22-306).
Participation in good, two methods of, i. 7.1 (54-1208).
Participation in sense-objects by unity is intelligible, vi. 6.13 (34-664).
Participation in the world of life is merely a sign of extension, vi. 4.13 (22-306).
Participation, method of, inferior in intelligible, vi. 5.12 (23-329).
Participation of matter in existence and opposite, iii. 6.4 (26-357).
Participation of matter in ideas, proves simile of head with faces, vi. 5.8 (23-321).
Participations, difference of senses of, allows matter to remain impassible, iii. 6.9 (26-366).
Partition of fund of memory between the two souls, iv. 3.31 (27-439).
Parts, actual division in, would be denial of the whole, iv. 3.12 (27-390).
Parts can be lost by body, not by soul, iv. 7.5 (2-63).
Parts divisible and indivisible, in the whole of a soul, iv. 3.19 (27-419).
Parts, in incorporeal things, have several senses, iv. 3.2 (27-390).
Parts, as wine in jars, Manichean theory, rejected, iv. 3.20 (27-421).
Parts, mathematical, not applicable as a soul, iv. 3.2 (27-390).
Parts of a manifold unity are a part only, for examination, vi. 2.3 (43-897).
Parts of Supreme, mere, subordinate divinities, denied, v. 8.9 (31-566).
Parts, physical, term limited, iv. 3.2 (27-389).
Passage into world of life is body's relation to the soul, vi. 4.12 (22-304).
Passibility of judgment and of soul, iii. 6.1 (26-350).
Passing of intelligence from unity to duality, by thinking, v. 6.1 (24-333).
Passion as category (see action), vi. 1.17 (42-866).
Passional changes in body, not in passional part of soul, iii. 6.3 (26-356).
Passional love elevating, though open to misleading temptations, iii. 5.1 (50-1124).
Passionate love twofold, sensual and beautiful, iii. 5.1 (50-1122).
Passions affect soul differently from virtue and vice, iii. 6.3 (26-356).
Passions arise from seminal reasons, ii. 3.16 (52-1184).
Passions felt by soul, without experiencing them, iv. 4.19 (28-466).
Passions, how they penetrate from the body into the soul, i. 1.3 (53-1194).
Passions involuntary are mothers of false opinions, i. 8.4 (51-1147).
Passions, modes of feeling, i. 1.1 (53-1191).
Passions not caused by soul, ii. 3.16 (52-1184).
Passions of strayed souls are loves contrary to nature, iii. 5.7 (50-1135).
Passions of universe produced by body of stars, ii. 3.10 (52-1177).
Passions reduced external images, iii. 6.5 (26-358).
Passions, Stoic theory of, opposed, iii. 6.3 (26-355)
Passions, their avoidance, task of philosophy, iii. 6.5 (26-358).
Passions, what suitable to earth, iv. 4.22 (28-471).
Passive, really, is soul, when swayed by appetites, iii. 1.9 (3-98).
Path of simplification to unity, vi. 9.3 (9-152).
Path to ecstasy, land marks, i. 6.9 (1-54)
Penetration into inner sanctuary, yields possession of all things, v. 8.11 (31-570).
Penetration of body by soul, but not by another body, iv. 7.8 (2-72).
Penetration of body by soul proves the latter's incorporeality, iv. 7.8 (2-72).
Penetration, total, impossible in mixture of bodies, iv. 7.8 (2-72).
Penetration, total, mixture, to the point of, ii. 7 (37-691).
Penia, or need, myth of, iii. 5.25 (50-1130)
Perception of new things, not forced, iv. 4.8 (28-450).
Perception of the Supreme, its manner, v. 5.10 (32-591).
Perfect happiness attained when nothing more is desired, i. 4.4 (46-1026).
Perfect is primary nature (Plotinic); not goal of evolution (Stoic), iv. 7.8 (2-73).
Perfect life consists in intelligence, i. 4.3 (46-1024).
Perfect life, its possession, i. 4.6 (46-1027).
Perfection not to be sought in, material things, iii. 2.7 (47-1053).
Perfection of a picture make shadows necessary, iii. 2.11 (47-1060).
Perfection of the universe, evils are necessary, ii. 3.18 (52-1187).
Perfection of universe, object of incarnation, iv. 8.5 (6-128).
Perfection's author must be above it, vi. 7.32 (38-752).
Perishable is body, because composite, iv. 7.1 (2-56).
Permanence, the characteristic of absolute good, i. 7.1 (54-1209).
Perpetuates itself by form, does heaven, through influx, ii. 1.1 (40-813).
Perpetuity and eternity, difference between, iii. 7.4 (45-991).
Persistence of changeable, iv. 7.9 (2-78).
Perspective, ii. 8 (35-680).
Perspective, various theories of, ii. 8.1 (35-680).
Persuasion, characteristic of soul, v. 3.6 (49-1099).
Perversity of soul induces judgment and punishment, iv. 8.5 (6-128)
Pessimism wrong, v. 5.2 (32-579).
Phidias sculpts Jupiter not from sense imitation, v. 8.1 (31-552).
Philonic distinction between God, and the God, vi. 7.1 (38-697).
Philosopher, being already virtuous, needs only promotion, i. 3.3 (20-272).
Philosopher, how he rises to intelligible world, i. 3.3 (20-271).
Philosopher is already disengaged and needs only a guide, i. 3.3 (20-271).
Philosophers born, alone reach the higher region, v. 9.2 (5-103).
Philosophers, how they develop, v. 9.2 (5-103).
Philosophers justify justice of God, iv. 4.30 (28-486).
Philosopher's mathematics followed by pure dialectics as method of progress, i. 3.3 (20-272).
Philosopher's method of disengagement is mathematics as incorporeal science, i. 3.3 (20-271).
Philosopher's opinions about time to be studied, iii. 7.6 (45-995).
Philosophy contains physics, ethics, i. 3.5 (20-273).
Philosophy exact root of psychology, ii. 3.16 (52-1183).
Philosophy lower part of dialectic, i. 3.5 (20-273).
Philosophy separates soul from her image, vi. 4.16 (22-310).
Philosophy's task is avoidance of passions, iii. 6.5 (26-358).
Phoebus inspires men to interior vision, v. 8.10 (31-569).
Physical categories are matter, form, combination, attributes and accidents, vi. 3.3 (44-938).
Physical categories of Plotinos, vi. 3 (44-933).
Physical genera of, are different from those of the intelligible, iv. 3.1 (27-387).
Physical life, can it exist without the soul? iv. 4.29 (28-485).
Physical, not mental being, affected by stars, iii. 1.6 (3-95).
Physical powers do not form a secondary quality, vi. 1.11 (42-856).
Physical qualities applied to Supreme only by analogy, vi. 8.8 (39-785).
Physical soul, production due to, not astrological power, iv. 4.38 (28-501).
Physical souls, various, how they affect production, iv. 4.37 (28-500).
Physical terms, only verbal similarity to intelligible, vi. 3.5 (44-941).
Physical theories, absurd, iii. 1.3 (3-89).
Physically begun, spiritual becomes love, vi. 7.33 (38-755).
Physician's fore-knowledge, simile of Providence, iii. 3.5 (48-1085).
Picture of the structure of the universe, ii. 3.18 (52-1187).
Picture, perfection of, demands shadow, iii. 2.11 (47-1060).
Picture that pictures itself is universe, ii. 3.18 (52-1188).
Pilgrim soul is in the world, ii. 9.18 (33-635).
Pilot governs the ship, relation of soul to body, i. 1.3 (53-1194); iv. 3.21 (27-422).
Place has no contrary, vi. 3.12 (44-954).
Place or time do not figure among true categories, vi. 2.16 (43-919).
Place or where is Aristotelian category, vi. 1.14 (42-862).
Planet calculations, ii. 3.6 (52-1171).
Plant positions producing adulteries, absurd, ii. 3.6 (52-1171).
Planning of the world by God, refuted, v. 8.7 (31-561,563).
Plants, do they admit of happiness, i. 4.1, 2 (46-1019to1021).
Plants even aspire to contemplation, iii. 8.1 (30-531).
Plato departed from, in categories, vi. 2.1 (43-891).
Plato not only hates body, but admires world, ii. 9.17 (33-633).
Plato uncertain about time, iii. 7.12 (45-1012).
Platonic basis of anti-gnostic controversy, v. 8.7 (31-561).
Plato's authority, restored, v. 1.8 (10-186).
Plato's language doubtful, iii. 6.12 (26-372); vi. 7.30 (38-749).
Pleasure an accessory to all goods of the soul, vi. 7.30 (38-749).
Pleasure, because changeable and restless, cannot be the good, vi. 7.27 (38-745)
Pleasure, good's independence from, is temperate man, vi. 7.29 (38-747).
Pleasure may accompany the good, but is independent thereof, vi. 7.27 (38-745).
Pleasure strictly, has nothing to do with happiness, i. 5.4 (36-685).
Pleasures of virtuous men are of higher kinds, i. 4.12 (46-1036).
Plotinos forced to demonstration of categories by divergence from Plato, vi. 2.1 (43-891).
Plotinos's genera of sensual existence, iv. 3 (27-387).
Poros or Abundance, myth of, iii. 5.2, 5 (50-1125to1131).
Possession by divinity is last stage of ecstasy, v. 8.10 (31-569).
Possession of perfect life, i. 4.4 (46-1026).
Possession of things causes intelligence to think them, vi. 6.7 (34-653).
Potential, intelligible matter is not, ii. 5.3 (25-345).
Potentialities are inseparable from their beings, vi. 4.9 (22-298).
Potentiality and actuality not applicable to divinity, ii. 9.1 (33-599).
Potentiality, definition of, ii. 5.1 (25-341).
Potentiality exists only in corruptable matter, ii. 5.5 (25-348).
Potentiality explains miracle of seeds containing manifolds, iv. 9.5 (8-146).
Potentiality producing, not becoming, is the soul, ii. 5.3 (25-345).
Poverty caused by external circumstances, ii. 3.8 (52-1174).
Power and beauty of essence attracts all things, vi. 6.18 (34-678).
Power, lack of, cannot fall under same categories as power, vi. 1.10 (42-852).
Power, master of himself, really is the Supreme, vi. 8.10 (39-788).
Power of divinities lies in their inhering in the Supreme, v. 8.9 (31-565).
Powers though secret, in everything, iv. 4.37 (28-500).
Practice is only a preparation for contemplation, iii. 8.6 (30-538).
Prayed to, sun as well as stars may be, iv. 4.30 (28-486).
Prayers, all made in accordance with natural law, answered, iv. 4.42 (28-506).
Prayers answered by stars unconsciously, iv. 4.42 (28-505).
Prayers, how they are answered, iv. 4.41 (28-505).
Prayers of even the evil are answered, iv. 4.42 (28-506).
Predict, stars do, because of souls imperfection, ii. 3.10 (52-1177).
Prediction implies that future is determined, iii. 1.3 (3-90).
Prediction, not by works, but by analogy, iii. 3.6 (48-1080).
Prediction, with its responsiveness, do not fall under action and experience, vi. 1.22 (42-875).
Predisposition of active life subjection to enchantments, iv. 4.43 (28-508).
Predisposition to magic by affections and weaknesses, iv. 4.44 (28-508).
Predominant soul part active while others sleep and (see managing soul) appear exterior, iv. 2.2 (21-279); iii. 4.2 (15-234).
Predominating part, Stoic, iii. 3.2 (48-1078).
Predominating principle directs universe, ii. 3.8 (52-1173).
Preparation for contemplation is practice, iii. 8.6 (30-538).
Preponderance spiritual method of becoming wise, i. 4.14 (46-1037).
Presence of God, everywhere entire, explained as infinite, vi. 5.4 (23-318).
Presence of intelligible entities implied by knowledge of them, v. 5.1 (32-575).
Presence the one identical essence everywhere, entirely, vi. 4 (22-285).
Presences, different kinds of, vi. 4.11 (22-302).
Present, eternal, v. 1.4 (10-179).
Preservative not, is universal soul, but creative. ii. 3.16 (52-1183).
Preserver and creator is the good, vi. 7.23 (38-740).
Preserving, begotten Son, as result of ecstasy, v. 8.12 (31-571).
Priam, misfortunes of, i. 4.5 (46-1027).
Pride is folly, ii. 9.9 (33-618).
Primary essence, numbers must exist in it, vi. 6.8 (34-654).
Primary evil is evil in itself, i. 8.3 (51-1146).
Primary evil is lack of measure, i. 8.8 (51-1155).
Primary evil of soul, i. 8.5 (51-1148).
Primary existence will contain thought, existence and life, ii. 4.6 (12-203); v. 6.6 (24-339).
Primary movement said to underlie movement of soul, iii. 7.12 (45-1013).
Primitive one is a spherical figure and intelligible, vi. 6.17 (34-675).
Primitive relation between soul and body, i. 1.3 (53-1194).
Principle, a supra-thinking, necessary to the working of intelligence, v. 6.2 (24-334).
Principle and end simultaneous in Supreme, v. 8.7 (31-563).
Principle, independent, is human soul, iii. 1.8 (3-97).
Principle of all, though not limited thereby, is the one, v. 3.11 (49-1109).
Principle of beauty, what is it? i. 6.1 (1-40).
Principle one self-existent constituted by being an actualization, vi. 8.7 (39-784).
Principle, primary, matter cannot be, vi. 1.26 (42-879.)
Principle, simultaneous, above intelligence and existence, iii. 7.2 (45-989).
Principle, super-essential, does not think, v. 6.1 (24-333).
Principle, the first, must be one exclusively, which would make thought impossible, v. 6.1 (24-335).
Principle, the first, thinking, is the second principle, v. 6.1 (24-335).
Principle, the second, the first thinking principle, is, v. 6.1 (24-335).
Principles, divine, enumerated, vi. 7.25 (38-741).
Principles limited to three, ii. 9.2 (33-602).
Principles, lower, contain only anterior things, iv. 4.16 (28-461).
Principles, single, of universe, ii. 3.6 (52-1171).
Priority not applied in the divinity because he made himself, vi. 8.20 (39-808).
Prison of soul, is body, iv. 8.11 (6-120).
Priority of soul to body, iv. 7.2 (2-58).
Privation is nonentity, adds no conceit, ii. 4.14 (12-215).
Privation of form of matter, ii. 4.13 (12-213).
Privation of qualities; not a quality, ii. 4.13 (12-213).
Privation relative is impossible, i. 8.12 (51-1158).
Process, vi. 3.1 (44-933); iv. 8.6 (6-129).
Process from unity to duality, v. 6.1 (24-338).
Process, natural, only affected by starvation, ii. 3.12 (52-1178).
Process of purification of soul and its separation from body, iii. 6.5 (26-359).
Process of soul elevation, v. 3.9 (49-1106).
Process of unification, v. 5.4 (32-581).
Process of vision and hearing, iv. 5 (29-514).
Process of wakening to reality, v. 5.11 (32-592).
Process, triune, also implies identity and difference, vi. 9.8 (43-905).
Processes of ecstasy by purification, i. 6.6, 8, 9 (1-49).
Procession by it, soul connects indivisible and divisible essence, iv. 2.1 (21-276).
Procession, continuous, necessary to the Supreme, iv. 8.6 (6-129).
Procession from one of what is after it, v. 4 (7-134).
Procession is effusion of super-abundance, v. 2.1 (11-194).
Procession is universal, from first to last, v. 2.2 (11-195).
Procession of intelligence is an excursion down and up, iv. 8.7 (6-131).
Procession of soul, iv. 8.5 (6-128).
Procession of the world-soul, iii. 8.5 (30-537).
Procession of world from unity, cause. v. 2.1 (11-193).
Procreation, he not desiring it, aspires to higher beauty, iii. 5.1 (50-1123).
Procreativeness inherent (see radiation, exuberant, super-abundant), v. 4.1 (7-135).
Prodigal, return, i. 6.8 (1-53).
Prodigal son, v. 1.1 (10-173).
Produced by stars, which is and what is not, ii. 3.13 (52-1178).
Producing potentiality, not becoming, is the soul, ii. 5.3 (25-346).
Production due to some physical soul not astrological power, iv. 4.38 (28-501).
Production of the things located is essence, vi. 6.10 (34-657).
Progress possible, argument against suicide, i. 9 (16-243).
Progressively higher stages of love, v. 9.2 (5-103).
Progressively, world-soul informs all things, iv. 3.10 (27-406).
Prometheus, iv. 3.14 (27-412).
Prometheus of flight leaves soul unharmed from incarnation, iv. 8.5 (6-128).
Proofs for existence and nature of intelligence, v. 9.3 (5-104).
Proportion, Stoic principle of beauty, not ultimate, but derivative, i. 6.1 (1-41).
Providence accused by slavery of good and victory of evil, iii. 2.6 (47-1052).
Providence, chief of all, iii. 3.2 (48-1079).
Providence consists of appointed times in life, should be observed, i. 9 (16-243).
Providence does not abandon even the mediocre, iii. 2.9 (47-1058).
Providence does not explain prediction but analogy, iii. 3.6 (48-1086).
Providence, double, particular and universal, iii. 3.4 (48-1081).
Providence embraces everything below, iii. 2.7 (47-1054).
Providence, fore knowledge of, like unto a physician, iii. 3.5 (48-1085).
Providence is normative element of life, iii. 3.5 (48-1084).
Providence is not particular, because world had no beginning, iii. 2.1 (47-1043).
Providence is prevision and reasoning, iii, 2.1 (47-1042).
Providence is unpredictable circumstance changing life, iii. 4.6 (15-242).
Providence may appear as chance, iii. 3.2 (48-1078).
Providence, objection to by internecine war, iii. 2.15 (47-1064).
Providence problems solved by derivation of reason from intelligence, iii. 2.16 (47-1068).
Providence should not overshadow initiative, iii. 2.9 (47-1057).
Providence, the plan of the universe is from eternity, vi. 8.17 (39-803).
Providence, twofold, exerted by twofold soul, iv. 8.2 (6-122).
Prudence interpreted as purification, i. 6.6 (1-49).
Prudence or Metis, myth of, iii. 5.5 (50-1130).
Psychic, gnostic distinction of men, ii. 9.18 (33-635).
Psychologic elements, sensation, faculties of generation and increase, and creative power, i. 1.8 (53-1200).
Psychologic elements, soul gives life to, i. 1.8 (53-1200).
Psychological effect of vision of intelligible wisdom, v. 8.10 (31-568).
Psychological faculty, on which is the freedom of will based, vi. 8.2 (39-775).
Psychological questions, iv. 3 (27-387).
Psychological study of, outline, iv. 2.1 (21-276).
Psychological theory of quality, vi. 1.12 (42-858).
Psychology, common part, its function, i. 1.10 (53-1203).
Psychology, does ratiocination belong to same principles as passions, i. 1.1 (53-1191).
Psychology (every man double), composite animal, real man or reasonable soul, ii. 3.9 (52-1176).
Psychology, exact root of philosophy, ii. 3.16 (52-1183).
Psychology, explanation of anger parts, courage, iii. 6.2 (26-354).
Psychology, inquiring principle, i. 1.1 (53-1191).
Psychology obeys the precept "Know thyself," iv, 3.1 (27-387).
Psychology of demons, iv. 4.43 (28-507).
Psychology of earth, iv. 4.27 (28-479).
Psychology of sensation, iv. 3.26 (27-430).
Psychology of vegetative part of soul, iv. 4.28 (28-481).
Psychology thought, its nature and classification, i. 1.1 (53-1191).
Pun between science and knowledge, v. 8.4 (31-559).
Pun on aeon, as age or eternity, iii. 7.1 (45-986).
Pun on "agalmata," v. 8.5, 6 (31-560).
Pun on Aphrodite, as delicate, iii. 5.8 (50-1137).
Pun on being, intelligible, vi. 3.8 (44-947).
Pun on creation and adornment, ii. 4.4 (12-214); i. 8.7 (51-1152).
Pun on difference in others, ii. 4.13 (12-214).
Pun on "dii" and "diken," v. 8.4 (31-558).
Pun on "doxa," v. 5.1 (32-578).
Pun on Egyptian hieroglyphics and statues (see "agalmata").
Pun on "eidos" and "idea," v. 9.8 (5-111); vi 9.2 (9-149).
Pun on "einai" and "henos," v. 5.5 (32-584).
Pun on forms and statues, v. 8.5 (31-560).
Pun on heaven, world, universe, animal and all, ii. 1.1 (40-814).
Pun on Hestia, and standing, v. 5.5 (32-584).
Pun on Hesis, vi. 1.23 (42-877).
Pun on "idea" and "eidos," see "eidos."
Pun on inclination, ii. 9.4 (33-605).
Pun on "koros," iii. 8.11 (30-550); v. 8.13 (31-573); v. 9.8 (5-111); iv. 3.14 (27-412); i. 8.7 (51-1152).