Stars are they animate?Stars are they inanimate?Stars, as well as sun, may be prayed to, iv. 4.30 (28-486).Stars, body or will do not sway earthly events, iv. 4.35 (28-495).Stars by their body produce only passions of universe, ii. 3.10 (52-1177).Stars contain not only fire but earth, ii. 1.6 (40-821).Stars do not need memories to answer prayers, iv. 4.42 (28-505).Stars follow the universal kind, ii. 3.13 (52-1179).Stars have no memory, because uniformly blissful, iv. 4.42 (28-505).Stars influence is from contemplation of intelligible world, iv. 4.35 (28-496).Stars motion compared to a prearranged dance, iv. 4.33 (28-492).Stars natural radiation of good, explains their influence, iv. 4.35 (28-497).Stars predict because of soul's accidents, ii. 3.10 (52-1177).Stars serve as letters in which to read nature, iii. 1.6 (3-95).Stars, souls govern worlds untroubled by, iv. 8.2 (6-123).Stars sway general but not detailed fate, iv. 4.31 (28-487).Stars, what is and what is not produced by them, ii. 3.13 (52-1178).Statue, art makes out of rough marble, v. 8.1 (31-551).Statue, composite of form and matter, v. 9.3 (5-504).Statue, essential beings as statues, v. 8.4 (31-558).Statue, heating of statue by metal only indirect, vi. 1.21 (42-874).Statue, justice as self born intellectual statue, vi. 6 (34-653).Statue, metal is not potentiality of statue, ii. 5.1 (25-342).Statue, purified cleans within herself divine statues, v. 7.10 (2-81).Statue, shining in front rank is unity, v. 1.6 (10-182).Statue, soul is to body as metal is to statue, iv. 7.8 (2-76).Statues at entrance of temples left behind, vi. 9.9 (9-170).Statues of palace of divinity, vi. 7.35 (38-758).Sterility of nature indicated by castration, iii. 6.19 (26-385).Still, why the heavens do not remain, ii. 9.1 (40-814).Stillness, not implied by stability in the intelligible, vi. 3.27 (44-980).Stoic explanation of beauty, symmetry, opposed, i. 6.1 (1-41).Stoic four categories evaporate, leaving matter as basis, vi. 1.29 (42-886).Stoic God is only modified matter, vi. 1.27 (45-881).Stoic relation category confuses new with anterior, vi. 1.31 (42-888).Stoics, v. 9.4 (5-106).Stoics' fault is to have taken sensation as their guide, vi. 1.28 (42-884).Stones growing while in earth, iv. 4.27 (28-479); vi. 7.11 (38-718).Straight line represents sensation, while the soul is like a circle, v. 1.7 (10-184).Straight movement, vi. 4.2 (22-288); ii. 2.12 (14-231).Studied world must be just as one would analyze the voice, vi. 3.1 (44-933).Study of time makes us descend from the intelligible, iii. 7.6 (45-995).Sub-conscious nature hinders dominance of better-self, iii. 3.4 (48-1081).Subdivision infinite of bodies, leads to destruction, iv. 7.1 (2-56).Subject, one's notion does not come from subject itself, vi. 6.13 (34-663).Sublunar sphere, immortality does not extend to it, ii. 1.5 (40-820).Sublunary divinities, crimes should not be attributed to, iv. 4.31 (28-489).Substance as Stoic category would be split up, vi. 1.25 (42-878).Substantial act or habitation is hypostasis, vi. 1.6 (42-845).Substrate, iii. 3.6 (48-1087).Substrate and residence of forms, is matter, ii. 4.1 (12-197).Substrate demanded by process of elements, ii. 4.6 (12-203).Substrate needed by composition of the body, ii. 4.11 (12-209).Substrate not common to all elements, being indeterminate, ii. 4.13 (12-213).Subsumed under being in essence not everything can, vi. 2.2 (43-893).Successive enumeration inevitable in describing the eternal, iv. 8.6 (6-129).Succumb to the law of the universe, why many souls do, iv. 3.15 (27-413).Suchness, ii. 7.2 (37-701). (Whatness.)Suchness later than being and quiddity, ii. 6.2 (17-248).Suffering and action cannot be separate categories, vi. 1.17 (42-866).Suffering of most men physical, virtuous man suffers least because most suffering is physical, i. 4.13 (46-1036).Suffering part of virtuous man is the higher, i. 4.13 (46-1036).Suggestive is influence of reason, i. 2.5 (19-264).Suicide, i. 9 (16-243).Suicide breaks up the appointed time of life, i. 9 (16-244).Suicide unavailable even to avoid insanity, i. 9 (16-244).Suitability and opportunity, cause of, puts them beyond chance, vi. 8.18 (39-806).Sun and ray, simile of, v. 5.7 (32-587); v. 3.9 (49-1105).Sun as well as stars, may be prayed to, iv. 4.30 (28-486).Sunlight exists everywhere, vi. 4.7 (22-296).Sunrise only image for divine approach, v. 5.8 (32-588).Superabundance, manner in which all things issue from one, v. 2.1 (11-194).Super-beauty and super-virtue, vi. 9.11 (9-170).Super-beauty of the Supreme, v. 8.8 (31-564).Super-being achieved in ecstasy, vi. 9.11 (9-170).Super-essential principle does not think, v. 6.1 (24-333).Super-essentiality and super-existence of Supreme, v. 3.17 (49-1119).Super-existence and super-essentiality of Supreme, v. 3.17 (49-1119); v. 4.2 (7-137).Super-existence of first principle, vi. 7.38 (38-763).Super-form is uniform unity, vi. 9.3 (9-152).Super-goodness is Supreme, vi. 9.6 (9-160).Superior principle not always utilized, i. 1.10 (53-1203).Superior would be needed if the good thought, vi. 7.40 (38-767).Super-liberty may be attributed to intelligence, vi. 8.6 (39-782).Super-master of himself is the Supreme, vi. 8.10 (39-790).Super-rest, super-motion, super-thought is the one super-consciousness and super-life, iii. 9.7, 9 (13-226).Super-virtue, soul meets absolute beauty, vi. 9.11 (9-170).Supra active, the good is, as supra-cogitative, v. 6.6 (24-338).Supra cogitative, the good as, is also supra-active, v. 6.6 (24-338).Supra-thinking principle does not think, necessary to working of intelligence, v. 6.2 (24-334).Supremacy is the cause of the good, vi. 7.23 (38-739).Supremacy of good implies its supremacy over all its possessions, v. 5.13 (32-595).Supreme admits of no reasoning, demonstration, faith or cause, v. 8.7 (31-563).Supreme, all language about it is metaphorical, vi. 8.13 (39-795).Supreme as a spring of water, iii. 8.10 (30-547).Supreme as being as being and essence, v. 3.17 (49-1119); v. 9.2 (7-149); v. 4.2 (7-138); v. 5.5 (32-584); v. 5.5 (32-585).Supreme, assisted by intelligence would have no room for chance, vi. 8.17 (39-804).Supreme banishes all chance, vi. 8.10 (39-789).Supreme being not produced by chance, vi. 8.11 (39-793).Supreme beyond chance because of suitability, vi. 8.17 (39-806).Supreme can be approached sufficiently to be spoken of, v. 3.14 (49-1114).Supreme can be attributed contingence only under new definition, vi. 8.9 (39-787).Supreme can be attributed physical qualities only by analogy, vi. 8.8 (39-785).Supreme cannot aspire higher, being super-goodness, vi. 9.6 (9-159).Supreme commands himself, vi. 8.20 (39-809).Supreme consists with himself, vi. 8.15 (39-800).Supreme could not be called chance by any one who had seen him, vi. 8.19 (39-807).Supreme, every term should be limited by some what or higher, vi. 8.13 (39-797).Supreme formlessness shown by approaching soul's rejection of form, vi. 7.34 (38-756).Supreme inevitable for intelligence that is intelligible, iii. 8.9 (30-544).Supreme intelligence is king of kings, v. 15.3 (32-580).Supreme intelligence, nature of, i. 8.2. (51-1144).Supreme is both being and whyness, ii. 7.2 (37-707).Supreme is entirely one, does not explain origin of manifold, v. 9.14 (5-116).Supreme is essential beauty, the shapeless shaper and the transcendent, vi. 7.33 (38-754).Supreme is everywhere and nowhere, is inclination and imminence, vi. 8.16 (39-801).Supreme is ineffable, v. 3.13 (49-1113).Supreme is limitless, v. 7.32 (38-753).Supreme is potentiality of all things, above all actualization, iii. 8.10 (30-546).Supreme is super-being, because not dependent on it, vi. 8.19 (39-807).Supreme is the good, because of its supremacy, vi. 7.23 (38-739).Supreme is the power, really master of himself, vi. 8.9 (39-788); vi. 8.10 (39-790).Supreme is will being and actualization, vi. 8.13 (39-795).Supreme must be free, as chance is escaped by interior isolation, vi. 8.13 (39-795); vi. 8.15 (39-800).Supreme must be simple and not compound, ii. 9.1 (33-599).Supreme named Apollo, v. 5.6 (32-584).Supreme not intelligence that aspires to form of good, iii. 8.10 (30-548).Supreme of three ranks of existence is the beautiful, vi. 7.42 (38-770).Supreme one only figuratively, vi. 9.5 (9-157).Supreme principles must then be unity, intelligence and soul, ii. 9.1 (33-600).Supreme, proven by the unity of the soul, vi. 5.9 (23-323).Supreme super-master of himself, vi. 8.12 (39-793).Supreme unity adjusts all lower group unities, vi. 6.11 (34-660).Supreme would wish to be what he is, is such as he would wish to be, vi. 8.13 (39-796); vi. 8.15 (39-800).Swine, simile of the impure, i. 6.6 (1-49).Sympathy between individual and universal soul due to common origin, iv. 3.8 (48-1088); v. 8.12 (31-571).Syllables a quantity, vi. 3.12 (44-954).Symmetry, earthly, contemplates universal symmetry, v. 9.11 (5-114).Symmetry, Stoic definition of beauty, opposed, i. 6.1 (1-41).Sympathetic harmony, earth feels and directs by it, iv. 4.26 (28-477).Sympathy, cosmic, ii. 1.7 (40-824).Sympathy, does not force identity of sensation, iv. 9.3 (8-142).Sympathy implies unity of all beings in lower magic enchantment, iv. 9.3 (8-152).Sympathy, love working as, effects magic, iv. 4.40 (28-503).Sympathy of soul and body, iv. 4.23 (28-473).Sympathy of soul's highest self, basis of memory, iv. 6.3 (41-832).Sympathy or community of affection, Stoic, iv. 7.3 (2-59).System, co-existence of unity and multiplicity, demands organization in, vi. 7.10 (38-716).Taming of body, i. 4.14 (46-1037).Theology revealed by astrology, ii. 3.7 (52-1172).Telescoping, of intelligible entities, v. 9.10 (5-113).Temperament of corporeal principles, is health, iv. 7.8 (2-71).Temperament, soul as mixture, iv. 7.2 (2-58).Temperance, gate of ecstasy, i. 6.9 (1-53).Temperance interpreted as purification, i. 6.6 (1-49).Temperance is not real category, vi. 2.18 (43-923).Temperate man is good's independence from pleasure, vi. 7.29 (38-747).Temples of divinity, explained by psychology, iv. 3.1 (27-387).Temporal conceptions implied by priority of order, iv. 4.16 (28-461).Tending towards the good, all things tend towards the one, vi. 2.12 (43-914).Tension, Stoic, iv. 7.13 (2-83); iv. 5.4 (29-522).Terrestrial things do not last so long as celestial ones, ii. 1.5 (40-819).Testimony, to its creator by world, iii. 2.3 (47-1047).The living animal, i. 1.5 (53-1126).Theodore, from P1ato's Theatetus, i. 8.6 (51-1150).Theodore of Asine, his infra celestial vault (invisible place), v. 8.10 (31-567); ii. 4.1 (12-198).Theory of happiness consisting in reasonable life, i. 4.2 (46-1022).Thing in itself, differs from nonentity, ii. 4.10 (12-207).Thing in itself, qualityless, found by abstraction, ii. 4.10 (12-207).Things good is their form, vi. 7.27 (38-744).Think, body cannot, iv. 7.8 (2-68).Thinking in conformity with intelligence, two ways, v. 3.4 (49-1094).Thinking is perception without help of the body, iv. 7.8 (2-68).Thinking ourselves, is thinking an intellectual nature, iii. 9.6 (13-224).Thinking principle, the first, is the general second, v. 6.2 (24-335).Thinking principles—which is the first, and which is the second? v. 6.1 (24-335).Third principle is soul, iii. 9.1 (13-221).Third rank of existence should not be occupied by modality, vi. 1.30 (42-887).Thought and life, different grades of, iii. 8.7 (30-540).Thought actualization of light, v. 1.5 (10-181).Thought as first actualization of a hypostasis is not in first principle, vi 7.40 (38-766).Thought as touch of the good leads to ecstasy, vi. 7.36 (38-760).Thought below one and Supreme, iii. 9.7, 9 (13-226).Thought beneath the super essential principle, v. 6 (24-339).Thought distracted from by sensation, iv. 8.8 (6-132).Thought implies simultaneous unity and duality, v. 6.1 (24-333).Thought in first principle would imply attributes, and that manifoldness, v. 6.2 (24-336).Thought is actualized intelligence, v. 3.5 (49-1097).Thought is beneath the first so intelligence implies the latter, v. 6.5 (24-338); v. 6.2, 6 (24-339).Thought is inspiration for good, v. 6.5 (24-338).Thought is integral part of intelligence, v. 5.2 (32-579).Thought is seeing the intelligible, v. 4.2 (7-138).Thought is the form; shape the actualization of being, v. 9.8 (5-111).Thought, life and existence, contained in primary existence, v. 6.6 (24-339).Thought made impossible only by the first principle being one exclusively, v. 6.3 (24-335).Thought, one with sight, v. 1.5 (10-181).Thought, self direction of, is not changeableness, iv. 4.2 (28-444).Thought, the means by which intelligence passes from unity to duality, v. 6.1 (24-333).Thoughts, conceptive, demand intermediary sensation, iv. 4.23 (28-472).Thoughts, contrary to rights, possess real existence, iii. 5.7 (50-1136).Thoughts, highest, have incorporeal objects, iv. 7.8 (2-68).Three kinds of men, v. 9.1 (5-102).Three men in each of us, vi. 7.6 (38-708).Three principles, v. 6.2 (24-334to337); v. 1.10 (10-189).Three ranks of existence, vi. 4.11 (22-302); v. 1.10 (10-189); v. 6.2 (24-335); iii. 3.3 (48-1077); iii. 5.9 (50-1138); vi. 1.30 (43-887); vi. 7.6 (38-708).Three spheres, v. 1.8 (10-186).Threefold activity of soul, thought, self-preservation and creation, iv. 8.3 (6-125).Time and eternity, iii. 7 (45-985).Time arose as measurement of the activity of the universal soul, iii. 7.10 (45-1005).Time as motion, errors in, iii. 7.1 (45-987).Time becomes, iii. 7, int. (45-985).Time can be increased, why not happiness, i. 5.7 (36-687).Time cannot be divided without implying soul's action, iv. 4.15 (28-460).Time, considered as motion, as moveable or as something of motion, iii. 7.6 (45-996).Time, if it is a quantity, why a separate category? vi. 1.13 (42-861).Time included action and reaction of soul, not soul itself, iv. 4.15 (28-460).Time is also within us, iii. 7.12 (45-1014).Time is as interior to the soul as eternity is to existence, iii. 7.10 (45-1008).Time is measured by movement and is measure of movement, iii. 7.12 (45-1011).Time is no interval of movement (Stoic Zeno), iii. 7.7 (45-999).Time is not a numbered number (Aristotle), iii. 7.8 (45-1000).Time is not a quantity, vi. 1.5 (42-844).Time is not an accident or consequence of movement, iii. 7.9 (45-1004).Time is not begotten by movement but only indicated thereby, iii. 7.11 (45-1009).Time is not motion and rest (Strato), iii. 7.7 (45-1000).Time is not movement, iii. 7.7 (45-997).Time is not the number and measure of movement (Aristotle), iii. 7.8 (45-1000).Time is present everywhere, as against Antiphanes and Critolaus, iii. 7.12 (45-1013).Time is the length of the life of the universal soul, iii. 7.11 (45-1008).Time is the life of the soul, considered in the movement by which she passes from one actualization to another, iii. 7.10 (45-1005).Time is the model of its image eternity, iii. 7 int. (45-985).Time is the universe, iii. 7.1 (45-986).Time is to the world-soul, what eternity is to intelligence, iii. 7.10 (45-1007).Time joined to actions to make them perfect, vi. 1.19 (42-868).Time must be studied comparatively among the philosophers, iii. 7.6 (45-996).Time none, only a single day for world-souls, iv. 4.7 (28-450).Time or place do not figure among the categories, vi. 2.16 (43-919).Time, Plato uncertain about it, iii. 7.12 (45-1012).Time replaced by eternity in intelligible world, v. 9.10 (5-113).Time's nature will be revealed by its birth, iii. 7.10 (45-1005).Toleration by soul, without guilt, iii. 1.8 (3-97).Tomb of soul is body, iv. 8.1, 4 (6-126).Tool, body uses the soul as, i. 1.2 (55-1194); iv. 7.1 (2-57).Tools are intermediate, like sense shape, iv. 4.23 (28-473).Torments of hell are reformatory, iv. 4.45 (28-448).Total reason of universe, ii. 3.13 (52-1179).Touch, the good is a simple perception of itself, vi. 7.39 (38-764).Touched with the good is the greatest of sciences, vi. 7.36 (38-760).Trace of life, left by soul when leaving body, iv. 4.29 (28-483).Trace of the One, is the being of souls, v. v. 5 (32-583).Traditions of divinity contained by the world, ii. 9.9 (33-616).Training and education, memory needs, iv. 6.3 (41-835).Training here below help souls to remember when beyond, iv. 4.5 (28-448).Training of interior vision, i. 6.9 (1-53).Trance of ecstasy, vi. 9.11 (9-169).Transcendence of good over intelligence and life, v. 3.16 (49-1117).Transcendent, v. 3 (49-1090).Transcendent shapeless shaper and essential beauty is supreme, vi. 7.33 (38-754).Transcending unity demanded by contemplation of intelligence, v. 3.10 (49-1106).Transition of sense-beauty to intellectual, i. 6.3 (1-45).Transmigration, animals into animals, plants, birds, eagles and soaring birds and bee, iii. 4.2 (15-235).Transmigration, two kinds, into human or animal bodies, iv. 3.9 (27-403).Transmission, reception, relation underlies action and experience, vi. 1.22 (42-874).Transparency of everything in intelligible world, v. 8.4 (31-558).Trap on way to ecstasy, v. 8.11 (31-569).Traverse heaven, without leaving rest (celestial divinities), v. 8.3 (31-556).Tree of the universe, simile of, iii. 8.10 (30-547).Triad is limit of differentiation, ii. 9.2 (33-602).Triangles equal to two, iii. 5.7 (50-1136).Triangles, material and immaterial, explain trine relations, vi. 5.11 (23-330).Trinity, compared to light, sun and moon, i. 8.2 (51-1144); vi. 7.6 (38-708); vi. 7.7 (38-711); iv. 8.4 (6-125); vi. 7.42 (38-770); vi. 2.8 (43-905); iv. 7.13 (2-84); iii. 4.2 (15-234).Triune, v. 6.4 (24-337).Triune, soul, one nature in three powers, ii. 3.4 (52); v. 1 (10-173); ii. 9.2 (33-602).Triune play implies also identity and difference, vi. 2.8 (43-905).True good, implies counterfeit, vi. 7.26 (38-743).Truth external to intelligence, a theory that destroys intelligence, v. 5.1 (32-576).Truth, field of, intelligence evolves, vi. 7.13 (38-723).Truth self-probative; nothing truer, v. 5.2 (32-579).Two-fold soul exerts two-fold providence, iv. 8.2 (6-122).Two-fold sphere in which soul has to exist, iv. 8.7 (6-130).Two, not addition to one, but a change, vi. 6.14 (34-666).Ugliness, aversion for, explains love for beauty, i. 6.5 (1-47).Ugliness consists of formlessness, i. 6.2 (1-43).Ugliness is a foreign accretion, i. 6.5 (1-48).Ugliness is form's failure to dominate matter, i. 8.9 (51-1156).Ugliness is predominance of matter, v. 7.2 (18-253).Ugliness of men due to lowering themselves to lower natures, and ignoring themselves, v. 8.13 (31-574).Ulysses, i. 6.8 (1-52).Unalloyed is no evil for the living people, i. 7.3 (54-1210).Unattached, condition o wise man, i. 4.1, 7 (46-1029).Unavoidable and universal evils are, i. 8.6 (51-1149).Uncertainty in location of good and beauty, i. 6.9 (1-53).Unchangeableness of form and matter, iii. 6.10 (26-368).Unconsciously do stars answer prayers, iv. 4.4 (28-505); iv. 4.2 (28-505).Unconsciousness does not hinder virtue, handsomeness or health, i. 4.9 (46-1033).Unconsciousness of oneself in ecstasy, v. 8.11 (31-570).Unconsciousness of soul intelligence and one does not detract from their existence, v. 1.12 (10-191).Undefinability of unity (referred to by feelings), vi. 9.3 (9-151).Understand and fit yourself to the world instead of complaining of it, ii. 9.13 (33-625).Undisturbed is the world-soul by the things of sense, iv. 8.7 (6-131).Unhappiness increased by duration, why not happiness? i. 5.6 (36-686).Unharmed is the soul by incarnation, if prompt in flight, iv. 8.5 (6-128).Unification does not reveal true knowledge, ii. 9.9 (33-617).Unification process, v. 1.5 (10-180); v. 5.4 (32-581).Unification with divinity result of ecstasy, v. 8.11 (31-570).Uniform action, exerted by body, iv. 7.4 (2-62).Uniform in itself is unity and super-form, vi. 9.3 (9-152).Unincarnate souls govern world untroubledly, iv. 8.2 (6-123).Unique (Monad), v. 5.4 (32-581); v. 5.13 (32-595).Unissued brothers of Jupiter, vi. 8.12 (31-572).Unitary are intelligibles, but not absolute unity, vi. 5.4 (32-581).Unitary is consciousness, though containing thinker, ii. 9.1 (33-601).Unitary number, vi. 6.9 (34-656).United are all things by a common source, vi. 7.12 (38-721).United are souls, by their highest, vi. 7.15 (38-726).United souls, intelligence shines down from the peak formed by them, vi. 7.15 (38-726).Unities, different kinds of, v. 5.4 (32-582).Uniting of highest parts of men in intelligible, vi. 5.10 (23-327).Uniting of intelligence, as it rises to the intelligible, iv. 4.1 (28-442).Uniting soul and body forms individual aggregate, i. 1.6 (53-1197).Unity, v. 1.6 (10-182); v. 5.4 (32-581).Unity above all; intelligence and essence. vi. 9.2 (9-149).Unity absolute, is first, while intelligence is not, vi. 9.2 (9-150).
Stars are they animate?
Stars are they inanimate?
Stars, as well as sun, may be prayed to, iv. 4.30 (28-486).
Stars, body or will do not sway earthly events, iv. 4.35 (28-495).
Stars by their body produce only passions of universe, ii. 3.10 (52-1177).
Stars contain not only fire but earth, ii. 1.6 (40-821).
Stars do not need memories to answer prayers, iv. 4.42 (28-505).
Stars follow the universal kind, ii. 3.13 (52-1179).
Stars have no memory, because uniformly blissful, iv. 4.42 (28-505).
Stars influence is from contemplation of intelligible world, iv. 4.35 (28-496).
Stars motion compared to a prearranged dance, iv. 4.33 (28-492).
Stars natural radiation of good, explains their influence, iv. 4.35 (28-497).
Stars predict because of soul's accidents, ii. 3.10 (52-1177).
Stars serve as letters in which to read nature, iii. 1.6 (3-95).
Stars, souls govern worlds untroubled by, iv. 8.2 (6-123).
Stars sway general but not detailed fate, iv. 4.31 (28-487).
Stars, what is and what is not produced by them, ii. 3.13 (52-1178).
Statue, art makes out of rough marble, v. 8.1 (31-551).
Statue, composite of form and matter, v. 9.3 (5-504).
Statue, essential beings as statues, v. 8.4 (31-558).
Statue, heating of statue by metal only indirect, vi. 1.21 (42-874).
Statue, justice as self born intellectual statue, vi. 6 (34-653).
Statue, metal is not potentiality of statue, ii. 5.1 (25-342).
Statue, purified cleans within herself divine statues, v. 7.10 (2-81).
Statue, shining in front rank is unity, v. 1.6 (10-182).
Statue, soul is to body as metal is to statue, iv. 7.8 (2-76).
Statues at entrance of temples left behind, vi. 9.9 (9-170).
Statues of palace of divinity, vi. 7.35 (38-758).
Sterility of nature indicated by castration, iii. 6.19 (26-385).
Still, why the heavens do not remain, ii. 9.1 (40-814).
Stillness, not implied by stability in the intelligible, vi. 3.27 (44-980).
Stoic explanation of beauty, symmetry, opposed, i. 6.1 (1-41).
Stoic four categories evaporate, leaving matter as basis, vi. 1.29 (42-886).
Stoic God is only modified matter, vi. 1.27 (45-881).
Stoic relation category confuses new with anterior, vi. 1.31 (42-888).
Stoics, v. 9.4 (5-106).
Stoics' fault is to have taken sensation as their guide, vi. 1.28 (42-884).
Stones growing while in earth, iv. 4.27 (28-479); vi. 7.11 (38-718).
Straight line represents sensation, while the soul is like a circle, v. 1.7 (10-184).
Straight movement, vi. 4.2 (22-288); ii. 2.12 (14-231).
Studied world must be just as one would analyze the voice, vi. 3.1 (44-933).
Study of time makes us descend from the intelligible, iii. 7.6 (45-995).
Sub-conscious nature hinders dominance of better-self, iii. 3.4 (48-1081).
Subdivision infinite of bodies, leads to destruction, iv. 7.1 (2-56).
Subject, one's notion does not come from subject itself, vi. 6.13 (34-663).
Sublunar sphere, immortality does not extend to it, ii. 1.5 (40-820).
Sublunary divinities, crimes should not be attributed to, iv. 4.31 (28-489).
Substance as Stoic category would be split up, vi. 1.25 (42-878).
Substantial act or habitation is hypostasis, vi. 1.6 (42-845).
Substrate, iii. 3.6 (48-1087).
Substrate and residence of forms, is matter, ii. 4.1 (12-197).
Substrate demanded by process of elements, ii. 4.6 (12-203).
Substrate needed by composition of the body, ii. 4.11 (12-209).
Substrate not common to all elements, being indeterminate, ii. 4.13 (12-213).
Subsumed under being in essence not everything can, vi. 2.2 (43-893).
Successive enumeration inevitable in describing the eternal, iv. 8.6 (6-129).
Succumb to the law of the universe, why many souls do, iv. 3.15 (27-413).
Suchness, ii. 7.2 (37-701). (Whatness.)
Suchness later than being and quiddity, ii. 6.2 (17-248).
Suffering and action cannot be separate categories, vi. 1.17 (42-866).
Suffering of most men physical, virtuous man suffers least because most suffering is physical, i. 4.13 (46-1036).
Suffering part of virtuous man is the higher, i. 4.13 (46-1036).
Suggestive is influence of reason, i. 2.5 (19-264).
Suicide, i. 9 (16-243).
Suicide breaks up the appointed time of life, i. 9 (16-244).
Suicide unavailable even to avoid insanity, i. 9 (16-244).
Suitability and opportunity, cause of, puts them beyond chance, vi. 8.18 (39-806).
Sun and ray, simile of, v. 5.7 (32-587); v. 3.9 (49-1105).
Sun as well as stars, may be prayed to, iv. 4.30 (28-486).
Sunlight exists everywhere, vi. 4.7 (22-296).
Sunrise only image for divine approach, v. 5.8 (32-588).
Superabundance, manner in which all things issue from one, v. 2.1 (11-194).
Super-beauty and super-virtue, vi. 9.11 (9-170).
Super-beauty of the Supreme, v. 8.8 (31-564).
Super-being achieved in ecstasy, vi. 9.11 (9-170).
Super-essential principle does not think, v. 6.1 (24-333).
Super-essentiality and super-existence of Supreme, v. 3.17 (49-1119).
Super-existence and super-essentiality of Supreme, v. 3.17 (49-1119); v. 4.2 (7-137).
Super-existence of first principle, vi. 7.38 (38-763).
Super-form is uniform unity, vi. 9.3 (9-152).
Super-goodness is Supreme, vi. 9.6 (9-160).
Superior principle not always utilized, i. 1.10 (53-1203).
Superior would be needed if the good thought, vi. 7.40 (38-767).
Super-liberty may be attributed to intelligence, vi. 8.6 (39-782).
Super-master of himself is the Supreme, vi. 8.10 (39-790).
Super-rest, super-motion, super-thought is the one super-consciousness and super-life, iii. 9.7, 9 (13-226).
Super-virtue, soul meets absolute beauty, vi. 9.11 (9-170).
Supra active, the good is, as supra-cogitative, v. 6.6 (24-338).
Supra cogitative, the good as, is also supra-active, v. 6.6 (24-338).
Supra-thinking principle does not think, necessary to working of intelligence, v. 6.2 (24-334).
Supremacy is the cause of the good, vi. 7.23 (38-739).
Supremacy of good implies its supremacy over all its possessions, v. 5.13 (32-595).
Supreme admits of no reasoning, demonstration, faith or cause, v. 8.7 (31-563).
Supreme, all language about it is metaphorical, vi. 8.13 (39-795).
Supreme as a spring of water, iii. 8.10 (30-547).
Supreme as being as being and essence, v. 3.17 (49-1119); v. 9.2 (7-149); v. 4.2 (7-138); v. 5.5 (32-584); v. 5.5 (32-585).
Supreme, assisted by intelligence would have no room for chance, vi. 8.17 (39-804).
Supreme banishes all chance, vi. 8.10 (39-789).
Supreme being not produced by chance, vi. 8.11 (39-793).
Supreme beyond chance because of suitability, vi. 8.17 (39-806).
Supreme can be approached sufficiently to be spoken of, v. 3.14 (49-1114).
Supreme can be attributed contingence only under new definition, vi. 8.9 (39-787).
Supreme can be attributed physical qualities only by analogy, vi. 8.8 (39-785).
Supreme cannot aspire higher, being super-goodness, vi. 9.6 (9-159).
Supreme commands himself, vi. 8.20 (39-809).
Supreme consists with himself, vi. 8.15 (39-800).
Supreme could not be called chance by any one who had seen him, vi. 8.19 (39-807).
Supreme, every term should be limited by some what or higher, vi. 8.13 (39-797).
Supreme formlessness shown by approaching soul's rejection of form, vi. 7.34 (38-756).
Supreme inevitable for intelligence that is intelligible, iii. 8.9 (30-544).
Supreme intelligence is king of kings, v. 15.3 (32-580).
Supreme intelligence, nature of, i. 8.2. (51-1144).
Supreme is both being and whyness, ii. 7.2 (37-707).
Supreme is entirely one, does not explain origin of manifold, v. 9.14 (5-116).
Supreme is essential beauty, the shapeless shaper and the transcendent, vi. 7.33 (38-754).
Supreme is everywhere and nowhere, is inclination and imminence, vi. 8.16 (39-801).
Supreme is ineffable, v. 3.13 (49-1113).
Supreme is limitless, v. 7.32 (38-753).
Supreme is potentiality of all things, above all actualization, iii. 8.10 (30-546).
Supreme is super-being, because not dependent on it, vi. 8.19 (39-807).
Supreme is the good, because of its supremacy, vi. 7.23 (38-739).
Supreme is the power, really master of himself, vi. 8.9 (39-788); vi. 8.10 (39-790).
Supreme is will being and actualization, vi. 8.13 (39-795).
Supreme must be free, as chance is escaped by interior isolation, vi. 8.13 (39-795); vi. 8.15 (39-800).
Supreme must be simple and not compound, ii. 9.1 (33-599).
Supreme named Apollo, v. 5.6 (32-584).
Supreme not intelligence that aspires to form of good, iii. 8.10 (30-548).
Supreme of three ranks of existence is the beautiful, vi. 7.42 (38-770).
Supreme one only figuratively, vi. 9.5 (9-157).
Supreme principles must then be unity, intelligence and soul, ii. 9.1 (33-600).
Supreme, proven by the unity of the soul, vi. 5.9 (23-323).
Supreme super-master of himself, vi. 8.12 (39-793).
Supreme unity adjusts all lower group unities, vi. 6.11 (34-660).
Supreme would wish to be what he is, is such as he would wish to be, vi. 8.13 (39-796); vi. 8.15 (39-800).
Swine, simile of the impure, i. 6.6 (1-49).
Sympathy between individual and universal soul due to common origin, iv. 3.8 (48-1088); v. 8.12 (31-571).
Syllables a quantity, vi. 3.12 (44-954).
Symmetry, earthly, contemplates universal symmetry, v. 9.11 (5-114).
Symmetry, Stoic definition of beauty, opposed, i. 6.1 (1-41).
Sympathetic harmony, earth feels and directs by it, iv. 4.26 (28-477).
Sympathy, cosmic, ii. 1.7 (40-824).
Sympathy, does not force identity of sensation, iv. 9.3 (8-142).
Sympathy implies unity of all beings in lower magic enchantment, iv. 9.3 (8-152).
Sympathy, love working as, effects magic, iv. 4.40 (28-503).
Sympathy of soul and body, iv. 4.23 (28-473).
Sympathy of soul's highest self, basis of memory, iv. 6.3 (41-832).
Sympathy or community of affection, Stoic, iv. 7.3 (2-59).
System, co-existence of unity and multiplicity, demands organization in, vi. 7.10 (38-716).
Taming of body, i. 4.14 (46-1037).
Theology revealed by astrology, ii. 3.7 (52-1172).
Telescoping, of intelligible entities, v. 9.10 (5-113).
Temperament of corporeal principles, is health, iv. 7.8 (2-71).
Temperament, soul as mixture, iv. 7.2 (2-58).
Temperance, gate of ecstasy, i. 6.9 (1-53).
Temperance interpreted as purification, i. 6.6 (1-49).
Temperance is not real category, vi. 2.18 (43-923).
Temperate man is good's independence from pleasure, vi. 7.29 (38-747).
Temples of divinity, explained by psychology, iv. 3.1 (27-387).
Temporal conceptions implied by priority of order, iv. 4.16 (28-461).
Tending towards the good, all things tend towards the one, vi. 2.12 (43-914).
Tension, Stoic, iv. 7.13 (2-83); iv. 5.4 (29-522).
Terrestrial things do not last so long as celestial ones, ii. 1.5 (40-819).
Testimony, to its creator by world, iii. 2.3 (47-1047).
The living animal, i. 1.5 (53-1126).
Theodore, from P1ato's Theatetus, i. 8.6 (51-1150).
Theodore of Asine, his infra celestial vault (invisible place), v. 8.10 (31-567); ii. 4.1 (12-198).
Theory of happiness consisting in reasonable life, i. 4.2 (46-1022).
Thing in itself, differs from nonentity, ii. 4.10 (12-207).
Thing in itself, qualityless, found by abstraction, ii. 4.10 (12-207).
Things good is their form, vi. 7.27 (38-744).
Think, body cannot, iv. 7.8 (2-68).
Thinking in conformity with intelligence, two ways, v. 3.4 (49-1094).
Thinking is perception without help of the body, iv. 7.8 (2-68).
Thinking ourselves, is thinking an intellectual nature, iii. 9.6 (13-224).
Thinking principle, the first, is the general second, v. 6.2 (24-335).
Thinking principles—which is the first, and which is the second? v. 6.1 (24-335).
Third principle is soul, iii. 9.1 (13-221).
Third rank of existence should not be occupied by modality, vi. 1.30 (42-887).
Thought and life, different grades of, iii. 8.7 (30-540).
Thought actualization of light, v. 1.5 (10-181).
Thought as first actualization of a hypostasis is not in first principle, vi 7.40 (38-766).
Thought as touch of the good leads to ecstasy, vi. 7.36 (38-760).
Thought below one and Supreme, iii. 9.7, 9 (13-226).
Thought beneath the super essential principle, v. 6 (24-339).
Thought distracted from by sensation, iv. 8.8 (6-132).
Thought implies simultaneous unity and duality, v. 6.1 (24-333).
Thought in first principle would imply attributes, and that manifoldness, v. 6.2 (24-336).
Thought is actualized intelligence, v. 3.5 (49-1097).
Thought is beneath the first so intelligence implies the latter, v. 6.5 (24-338); v. 6.2, 6 (24-339).
Thought is inspiration for good, v. 6.5 (24-338).
Thought is integral part of intelligence, v. 5.2 (32-579).
Thought is seeing the intelligible, v. 4.2 (7-138).
Thought is the form; shape the actualization of being, v. 9.8 (5-111).
Thought, life and existence, contained in primary existence, v. 6.6 (24-339).
Thought made impossible only by the first principle being one exclusively, v. 6.3 (24-335).
Thought, one with sight, v. 1.5 (10-181).
Thought, self direction of, is not changeableness, iv. 4.2 (28-444).
Thought, the means by which intelligence passes from unity to duality, v. 6.1 (24-333).
Thoughts, conceptive, demand intermediary sensation, iv. 4.23 (28-472).
Thoughts, contrary to rights, possess real existence, iii. 5.7 (50-1136).
Thoughts, highest, have incorporeal objects, iv. 7.8 (2-68).
Three kinds of men, v. 9.1 (5-102).
Three men in each of us, vi. 7.6 (38-708).
Three principles, v. 6.2 (24-334to337); v. 1.10 (10-189).
Three ranks of existence, vi. 4.11 (22-302); v. 1.10 (10-189); v. 6.2 (24-335); iii. 3.3 (48-1077); iii. 5.9 (50-1138); vi. 1.30 (43-887); vi. 7.6 (38-708).
Three spheres, v. 1.8 (10-186).
Threefold activity of soul, thought, self-preservation and creation, iv. 8.3 (6-125).
Time and eternity, iii. 7 (45-985).
Time arose as measurement of the activity of the universal soul, iii. 7.10 (45-1005).
Time as motion, errors in, iii. 7.1 (45-987).
Time becomes, iii. 7, int. (45-985).
Time can be increased, why not happiness, i. 5.7 (36-687).
Time cannot be divided without implying soul's action, iv. 4.15 (28-460).
Time, considered as motion, as moveable or as something of motion, iii. 7.6 (45-996).
Time, if it is a quantity, why a separate category? vi. 1.13 (42-861).
Time included action and reaction of soul, not soul itself, iv. 4.15 (28-460).
Time is also within us, iii. 7.12 (45-1014).
Time is as interior to the soul as eternity is to existence, iii. 7.10 (45-1008).
Time is measured by movement and is measure of movement, iii. 7.12 (45-1011).
Time is no interval of movement (Stoic Zeno), iii. 7.7 (45-999).
Time is not a numbered number (Aristotle), iii. 7.8 (45-1000).
Time is not a quantity, vi. 1.5 (42-844).
Time is not an accident or consequence of movement, iii. 7.9 (45-1004).
Time is not begotten by movement but only indicated thereby, iii. 7.11 (45-1009).
Time is not motion and rest (Strato), iii. 7.7 (45-1000).
Time is not movement, iii. 7.7 (45-997).
Time is not the number and measure of movement (Aristotle), iii. 7.8 (45-1000).
Time is present everywhere, as against Antiphanes and Critolaus, iii. 7.12 (45-1013).
Time is the length of the life of the universal soul, iii. 7.11 (45-1008).
Time is the life of the soul, considered in the movement by which she passes from one actualization to another, iii. 7.10 (45-1005).
Time is the model of its image eternity, iii. 7 int. (45-985).
Time is the universe, iii. 7.1 (45-986).
Time is to the world-soul, what eternity is to intelligence, iii. 7.10 (45-1007).
Time joined to actions to make them perfect, vi. 1.19 (42-868).
Time must be studied comparatively among the philosophers, iii. 7.6 (45-996).
Time none, only a single day for world-souls, iv. 4.7 (28-450).
Time or place do not figure among the categories, vi. 2.16 (43-919).
Time, Plato uncertain about it, iii. 7.12 (45-1012).
Time replaced by eternity in intelligible world, v. 9.10 (5-113).
Time's nature will be revealed by its birth, iii. 7.10 (45-1005).
Toleration by soul, without guilt, iii. 1.8 (3-97).
Tomb of soul is body, iv. 8.1, 4 (6-126).
Tool, body uses the soul as, i. 1.2 (55-1194); iv. 7.1 (2-57).
Tools are intermediate, like sense shape, iv. 4.23 (28-473).
Torments of hell are reformatory, iv. 4.45 (28-448).
Total reason of universe, ii. 3.13 (52-1179).
Touch, the good is a simple perception of itself, vi. 7.39 (38-764).
Touched with the good is the greatest of sciences, vi. 7.36 (38-760).
Trace of life, left by soul when leaving body, iv. 4.29 (28-483).
Trace of the One, is the being of souls, v. v. 5 (32-583).
Traditions of divinity contained by the world, ii. 9.9 (33-616).
Training and education, memory needs, iv. 6.3 (41-835).
Training here below help souls to remember when beyond, iv. 4.5 (28-448).
Training of interior vision, i. 6.9 (1-53).
Trance of ecstasy, vi. 9.11 (9-169).
Transcendence of good over intelligence and life, v. 3.16 (49-1117).
Transcendent, v. 3 (49-1090).
Transcendent shapeless shaper and essential beauty is supreme, vi. 7.33 (38-754).
Transcending unity demanded by contemplation of intelligence, v. 3.10 (49-1106).
Transition of sense-beauty to intellectual, i. 6.3 (1-45).
Transmigration, animals into animals, plants, birds, eagles and soaring birds and bee, iii. 4.2 (15-235).
Transmigration, two kinds, into human or animal bodies, iv. 3.9 (27-403).
Transmission, reception, relation underlies action and experience, vi. 1.22 (42-874).
Transparency of everything in intelligible world, v. 8.4 (31-558).
Trap on way to ecstasy, v. 8.11 (31-569).
Traverse heaven, without leaving rest (celestial divinities), v. 8.3 (31-556).
Tree of the universe, simile of, iii. 8.10 (30-547).
Triad is limit of differentiation, ii. 9.2 (33-602).
Triangles equal to two, iii. 5.7 (50-1136).
Triangles, material and immaterial, explain trine relations, vi. 5.11 (23-330).
Trinity, compared to light, sun and moon, i. 8.2 (51-1144); vi. 7.6 (38-708); vi. 7.7 (38-711); iv. 8.4 (6-125); vi. 7.42 (38-770); vi. 2.8 (43-905); iv. 7.13 (2-84); iii. 4.2 (15-234).
Triune, v. 6.4 (24-337).
Triune, soul, one nature in three powers, ii. 3.4 (52); v. 1 (10-173); ii. 9.2 (33-602).
Triune play implies also identity and difference, vi. 2.8 (43-905).
True good, implies counterfeit, vi. 7.26 (38-743).
Truth external to intelligence, a theory that destroys intelligence, v. 5.1 (32-576).
Truth, field of, intelligence evolves, vi. 7.13 (38-723).
Truth self-probative; nothing truer, v. 5.2 (32-579).
Two-fold soul exerts two-fold providence, iv. 8.2 (6-122).
Two-fold sphere in which soul has to exist, iv. 8.7 (6-130).
Two, not addition to one, but a change, vi. 6.14 (34-666).
Ugliness, aversion for, explains love for beauty, i. 6.5 (1-47).
Ugliness consists of formlessness, i. 6.2 (1-43).
Ugliness is a foreign accretion, i. 6.5 (1-48).
Ugliness is form's failure to dominate matter, i. 8.9 (51-1156).
Ugliness is predominance of matter, v. 7.2 (18-253).
Ugliness of men due to lowering themselves to lower natures, and ignoring themselves, v. 8.13 (31-574).
Ulysses, i. 6.8 (1-52).
Unalloyed is no evil for the living people, i. 7.3 (54-1210).
Unattached, condition o wise man, i. 4.1, 7 (46-1029).
Unavoidable and universal evils are, i. 8.6 (51-1149).
Uncertainty in location of good and beauty, i. 6.9 (1-53).
Unchangeableness of form and matter, iii. 6.10 (26-368).
Unconsciously do stars answer prayers, iv. 4.4 (28-505); iv. 4.2 (28-505).
Unconsciousness does not hinder virtue, handsomeness or health, i. 4.9 (46-1033).
Unconsciousness of oneself in ecstasy, v. 8.11 (31-570).
Unconsciousness of soul intelligence and one does not detract from their existence, v. 1.12 (10-191).
Undefinability of unity (referred to by feelings), vi. 9.3 (9-151).
Understand and fit yourself to the world instead of complaining of it, ii. 9.13 (33-625).
Undisturbed is the world-soul by the things of sense, iv. 8.7 (6-131).
Unhappiness increased by duration, why not happiness? i. 5.6 (36-686).
Unharmed is the soul by incarnation, if prompt in flight, iv. 8.5 (6-128).
Unification does not reveal true knowledge, ii. 9.9 (33-617).
Unification process, v. 1.5 (10-180); v. 5.4 (32-581).
Unification with divinity result of ecstasy, v. 8.11 (31-570).
Uniform action, exerted by body, iv. 7.4 (2-62).
Uniform in itself is unity and super-form, vi. 9.3 (9-152).
Unincarnate souls govern world untroubledly, iv. 8.2 (6-123).
Unique (Monad), v. 5.4 (32-581); v. 5.13 (32-595).
Unissued brothers of Jupiter, vi. 8.12 (31-572).
Unitary are intelligibles, but not absolute unity, vi. 5.4 (32-581).
Unitary is consciousness, though containing thinker, ii. 9.1 (33-601).
Unitary number, vi. 6.9 (34-656).
United are all things by a common source, vi. 7.12 (38-721).
United are souls, by their highest, vi. 7.15 (38-726).
United souls, intelligence shines down from the peak formed by them, vi. 7.15 (38-726).
Unities, different kinds of, v. 5.4 (32-582).
Uniting of highest parts of men in intelligible, vi. 5.10 (23-327).
Uniting of intelligence, as it rises to the intelligible, iv. 4.1 (28-442).
Uniting soul and body forms individual aggregate, i. 1.6 (53-1197).
Unity, v. 1.6 (10-182); v. 5.4 (32-581).
Unity above all; intelligence and essence. vi. 9.2 (9-149).
Unity absolute, is first, while intelligence is not, vi. 9.2 (9-150).