Plotinos: Complete Works, v. 2 In Chronological Order, Grouped in Four Periods
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Plotinos: Complete Works, v. 2 In Chronological Order, Grouped in Four Periods

By Plotinos (Plotinus)
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Table of Contents
  • PLOTINOS Complete Works
  • SIXTH ENNEAD, BOOK FOUR. The One Identical Essence is Everywhere Entirely Present.
    • WHY THE WORLD-SOUL IS EVERYWHERE ENTIRE IN THE WORLD-BODY.
    • HOW COULD THE SOUL HAVE NO MAGNITUDE, IF SHE ALREADY FILLED ALL SPACE?
    • THE SOUL WAS CAPABLE OF EXTENSION BEFORE THE EXISTENCE OF THE BODY.
    • DESCRIPTION OF THE UNIVERSAL BEING.
    • THE UNIVERSAL BEING IS INDIVISIBLE.
    • THE UNITY OF BEING DOES NOT EXCLUDE THE EXISTENCE OF OTHER BEINGS.
    • ESSENCE IS DIVISIBLE IF THEREBY NOT DIMINISHED.
    • THE SOUL, AS COMPRISING MANY SOULS, IS INFINITE.
    • THE GREATNESS OF THE SOUL HAS NOTHING TO DO WITH THE SIZE OF THE BODY.
    • THE SOULS WILL DIFFER AS WILL THE SENSATIONS.
    • HOW CAN THE SAME PRINCIPLE EXIST IN ALL THINGS?
    • LIGHT EXISTS SIMULTANEOUSLY WITHIN AND WITHOUT.
    • UNITY IS IN THE MANIFOLD BY A MANNER OF EXISTENCE.
    • POTENTIALITIES ARE INSEPARABLE FROM THEIR BEINGS.
    • THE UNIVERSAL SOUL IS EVERYWHERE ENTIRE, INCLUDING SOULS SPLIT INFINITELY.
    • THE IMAGE IS BOUND TO ITS MODEL BY RADIATION.
    • SOULS ARE AS IMMORTAL AS THE ONE FROM WHOM THEY PROCEED.
    • BEINGS PARTAKE OF THE ONE DIFFERENTLY ACCORDING TO THEIR CAPACITIES.
    • THE DIFFERENT KINDS OF PRESENCES.
    • HOW VARIOUS THINGS CAN PARTICIPATE IN THE SAME PRINCIPLE.
    • THE BODY'S RELATION TO THE SOUL IS A PASSAGE INTO THE WORLD OF LIFE.
    • EXTENSION IS MERELY A SIGN OF PARTICIPATION IN THE WORLD OF LIFE.
    • PARTICIPATION CAN BE ONLY IN THE INTELLIGIBLE.
    • NOTHING IN THE UNIVERSAL SOUL IS BEGOTTEN; IT ONLY SEEMS SO.
    • RELATION OF MAN TO THE INTELLIGIBLE WORLD.
    • WE ARE NOT ALWAYS BOTH MEN, AS WE SHOULD BE.
    • HOW THE BODY APPROACHED THE SOUL.
    • THIS DOCTRINE EXPLAINS THE MYTHS OF ANCIENT PHILOSOPHERS.
    • THE SOUL'S DESCENT INTO THE BODY.
    • PROCEDURE OF THE DESCENT OF THE SOUL.
    • WHAT HELL MEANS FOR THE CAREER OF THE SOUL.
  • SIXTH ENNEAD, BOOK FIVE. The One Identical Essence is Everywhere Entirely Present.
    • UNITY MUST BE SOUGHT FOR IN ESSENCE.
    • "BEING" IS THE BASIS OF JUDGMENT IN THINGS PARTICIPATING IN BEING.
    • INTELLIGIBLE ESSENCE IS BOTH IN AND OUT OF ITSELF.
    • THAT ENTIRE BEING IS PRESENT EVERYWHERE IS THE ONLY SOLUTION OF THE PUZZLE.
    • GOD'S PRESENCE EVERYWHERE ENTIRE DESCRIBED AS INFINITE.
    • EXAMPLE OF THE SUN AND THE RAYS.
    • THE UNITY OF MANIFOLDNESS.
    • PARABLE OF THE HEAD WITH FACES ALL AROUND.
    • THIS IS PROVED BY THE PARTICIPATION OF MATTER IN IDEAS.
    • THE SOUL, AS ENTIRE, FASHIONED THE WHOLE AND THE INDIVIDUALS.
    • THE UNITY OF THE SOUL PROVES THAT OF THE SUPREME.
    • THE BEING LOVES ESSENCE AS ENTIRE.
    • REASON ALSO IS A WHOLE.
    • THE INTELLIGIBLE WORLD HAS MUCH MORE UNITY THAN THE SENSE-WORLD.
    • HOW THE INTELLIGIBLE MAY REMAIN UNMOVED AND YET PENETRATE IN THE WORLD.
    • HOW THE INFERIOR NATURE CAN PARTICIPATE IN THE INTELLIGIBLE.
    • LIFE INTERPENETRATES ALL; AND KNOWS NO LIMITS.
    • IF YOU SEE ANYTHING BEYOND IT, YOU DEPART FROM IT.
  • FIFTH ENNEAD, BOOK SIXTH. The Superessential Principle Does Not Think; Which is the First Thinking Principle, and Which is the Second?
    • A SUPRA-THINKING PRINCIPLE IS NECESSARY TO THE WORKING OF INTELLIGENCE.
    • THE FIRST THINKING PRINCIPLE IS THE SECOND PRINCIPLE.
    • THE FIRST MUST BE ONE EXCLUSIVELY, WHICH WOULD MAKE THOUGHT IMPOSSIBLE.
    • WITHOUT SOMETHING SIMPLE, NOTHING MANIFOLD COULD EXIST.
    • GOOD, INTELLIGENCE AND SOUL ARE LIKE LIGHT, SUN AND MOON.
    • AS THOUGHT IS INSPIRATION TO THE GOOD, INTELLIGENCE IMPLIES THE LATTER.
    • THE GOOD AS SUPRA-COGITATIVE IS ALSO SUPRA-ACTIVE.
    • PRIMARY EXISTENCE WILL CONTAIN THOUGHT, EXISTENCE AND LIFE.
    • THE FIRST, THEREFORE, BEING SUPRA-COGITATIVE, DOES NOT KNOW ITSELF.
  • SECOND ENNEAD, BOOK FIVE. Of the Aristotelian Distinction Between Actuality and Potentiality.
    • QUESTIONS TO BE DISCUSSED.
    • DEFINITION OF POTENTIALITY.
    • DISTINCTION BETWEEN EXISTING POTENTIALITY AND POTENTIALITY.
    • MATTER IS NOTHING ACTUALLY.
    • IN PERMANENT THINGS, POTENTIALITY AND ACTUALITY MAY COINCIDE.
    • DIFFERENCE BETWEEN GENERAL AND PARTICULAR ACTUALITY.
    • THE FORM ADDED TO MATTER IS THE SPECIFIC ACTUALITY.
    • WHAT IN THE BODY IS A PASSIVE CAPACITY, IN THE SOUL IS AN ACTIVE FACULTY.
    • INTELLIGIBLE MATTER IS NOT POTENTIAL.
    • THE SOUL IS THE PRODUCING POTENTIALITY; NOT THE POTENTIALITY OF BECOMING.
    • IN THE INTELLIGIBLE WORLD EVERYTHING IS ACTUAL.
    • MATTER IS NON-BEING, AND CAN NOT BE ANYTHING ACTUAL.
    • ARISTOTLE SAID, MATTER IS NOTHING REAL ACTUALLY, BUT ONLY POTENTIALLY.
    • ETERNAL MATTER EXISTS ONLY POTENTIALLY.
  • THIRD ENNEAD, BOOK SIXTH. Of the Impassibility of Incorporeal Entities (Soul and and Matter).
    • A. OF THE SOUL.
    • QUESTIONS ABOUT THE PASSIBILITY OF JUDGMENT AND THE SOUL.
    • HOW CAN THE SOUL REMAIN IMPASSIBLE, THOUGH GIVEN UP TO EMOTION?
    • ON THE STOIC HYPOTHESIS OF CORPOREITY THE SOUL CANNOT REMAIN IMPASSIBLE; AS IT IS IMPASSIBLE ALL TERMS TO THE CONTRARY ARE ONLY FIGURATIVE.
    • VIRTUE AS A HARMONY; VICE AS A DISHARMONY.
    • THIS DEFINITION SUFFICES TO EXPLAIN THE FACTS OF EVIL IN THE SOUL.
    • ONLY THE PHYSICAL ORGANS, NOT THE IMMATERIAL NATURES, COULD BE AFFECTED.
    • PSYCHOLOGICAL EXPLANATION OF ANGER-PART'S COURAGE OR COWARDLINESS.
    • PSYCHOLOGICAL EXPLANATION OF VIRTUE OR VICE OF APPETITE.
    • THE SOUL ORIGINATES MOVEMENTS, BUT IS NOT ALTERED (AGAINST STOICS). POLEMIC AGAINST THE STOIC THEORY OF PASSIONS.
    • VIRTUE AND VICE AFFECT THE SOUL DIFFERENTLY FROM ALL THE OTHER PASSIONS.
    • PASSIONAL CHANGES OCCUR IN THE BODY, NOT EVEN TO THE PASSIONAL PART OF THE SOUL.
    • THE SOUL'S AFFECTIVE PART MAY BE THE CAUSE OF AFFECTIONS; BUT IS INCORPOREAL.
    • THE AFFECTIONS OF THE SOUL COMPARED TO A MUSICIAN PLAYING THE LYRE.
    • PASSIONS ARE PRODUCED BY EXTERNAL IMAGES; AND THEIR AVOIDANCE IS THE TASK OF PHILOSOPHY.
    • PSYCHOLOGICAL PROCESS INVOLVED IN PURIFYING THE SOUL, AND SEPARATING SOUL FROM BODY.
    • B. OF MATTER.
    • INTRODUCTION TO THE ESCOREAL NUMENIAN FRAGMENT.
    • NONENTITY WILL HAVE INTELLIGENT LIFE ONLY AS BENEATH "BEING."
    • MATERIALISTS CANNOT UNDERSTAND HOW SOLID EARTH IS NEAREST NONENTITY; AND WHY GREATEST EXISTENCE IS LEAST MATERIAL.
    • CORPOREITY IS NONENTITY BECAUSE OF LACK OF UNITY.
    • SENSATION AS THE DREAM OF THE SOUL FROM WHICH WE MUST WAKE.
    • MATTER COMPARED TO A MIRROR WHICH REFLECTS EVERYTHING THOUGH REALLY EMPTY.
    • AS OBJECTS ARE MERELY REFLECTIONS IN A MIRROR, MATTER IS NO MORE AFFECTED BY THEM THAN WOULD BE A MIRROR.
    • SINCE MATTER CANNOT BE DESTROYED, IT CANNOT BE AFFECTED.
    • OBJECTION THAT MATTER MUST BE PASSIBLE IF ITS QUALITIES CHANGE AS THEY DO.
    • DIFFERENT SENSES OF "PARTICIPATION" WILL ALLOW FOR MATTER TO REMAIN IMPASSIBLE.
    • IF FORM BE UNCHANGEABLE, SO IS MATTER.
    • MATTER PARTICIPATES IN THE INTELLIGIBLE ONLY BY APPEARANCE.
    • SENSE-OBJECTS ARE UNREAL AND ARE CHIEFLY MADE UP OF APPEARANCE.
    • PLATO'S FIGURATIVE LANGUAGE MIGHT LEAD TO ERRORS ABOUT HIS REAL OPINIONS.
    • MATTER AS THE ETERNAL LOCATION OR RESIDENCE OF GENERATION.
    • MATTER AS LOCATION OF FORMS REMAINS IMPASSIBLE.
    • THE MYTH OF POVERTY AND ABUNDANCE.
    • THE MIRACLE IS THAT MATTER PARTICIPATES IN EXISTENCE WITHOUT PARTICIPATING IN IT.
    • GENERATION ILLUSTRATED BY LIGHTING FIRE BY REFRACTION.
    • THE RELATION OF MATTER TO REASON ILLUSTRATED BY THAT OF OPINION AND IMAGINATION.
    • THE MAGNITUDE OF MATTER IS REALLY DERIVED FROM THE SEMINAL REASON.
    • MAGNITUDE IS AN IMAGE FORMED BY THE UNIVERSAL REFLECTION OF UNIVERSAL BEINGS.
    • SENSE-OBJECTS APPEAR, AND ARE INTERMEDIARY BETWEEN FORM AND MATTER.
    • MAGNITUDE IS ONLY APPEARANCE.
    • IF MATTER WERE A PRIMARY PRINCIPLE, IT WOULD BE THE FORM OF THE UNIVERSE, SUCH AS SOUL IS.
    • MATTER AS MOTHER, NURSE, RESIDENCE, AND "OTHER" NATURE.
    • THE MYTH OF THE ITHYPHALLIC HERMES.
    • THE STERILITY OF NATURE INDICATED BY CASTRATION.
  • FOURTH ENNEAD, BOOK THREE. Psychological Questions.
    • A. ARE NOT ALL SOULS PARTS OR EMANATIONS OF A SINGLE SOUL?99
    • PSYCHOLOGY OBEYS THE PRECEPT "KNOW THYSELF," AND SHOWS HOW WE ARE TEMPLES OF THE DIVINITY.
    • ARE INDIVIDUAL SOULS EMANATIONS OF THE UNIVERSAL SOUL?
    • CONFORMITY TO THE UNIVERSAL SOUL IMPLIES THAT THEY ARE NOT PARTS OF HER.
    • LIMITATIONS TO THE USE OF THE TERM "PARTS," IN PHYSICAL THINGS.
    • WHEN APPLIED TO INCORPOREAL THINGS, "PARTS" HAVE DIFFERENT SENSES.
    • SUCH MATHEMATICAL SENSES CANNOT BE APPLIED TO THE SOUL.
    • ACTUAL DIVISION INTO PARTS WOULD BE TANTAMOUNT TO A DENIAL OF THE WHOLE.
    • NOR IS THE SOUL A PART IN THE SENSE THAT ONE PROPOSITION IS A PART OF A SCIENCE.
    • THE DIFFERENCE OF FUNCTIONS OF THE WORLD-SOUL AND INDIVIDUAL SOULS MAKES ENTIRE DIVISION BETWEEN THEM IMPOSSIBLE.
    • ARE INDIVIDUAL SOULS PART OF THE WORLD-SOUL AS IS THE LOCAL CONSCIOUSNESS OF SOME PART OF THE BODY TO THE WHOLE CONSCIOUSNESS?
    • STUDY OF THE QUESTION BY OBSERVATION OF THE HUMAN ORGANISM.
    • INTELLECTUAL DIFFICULTY OF THE SOUL BEING ONE AND YET IN ALL BEINGS.
    • THE HEALTHY SOUL CAN WORK, THE SICK SOUL IS DEVOTED TO HER BODY.
    • SOULS RETAIN BOTH THEIR UNITY AND DIFFERENCES ON DIFFERENT LEVELS.
    • SOULS DEVELOP MANIFOLDNESS JUST AS INTELLIGENCE DOES.
    • WHY SHOULD CREATION BE PREDICATED OF THE UNIVERSAL SOUL AND NOT OF THE HUMAN?
    • THE WORLD-SOUL ALONE CREATES BECAUSE SHE REMAINS NEAREST THE INTELLIGIBLE WORLD.
    • DIFFERENCE BETWEEN INDIVIDUAL AND UNIVERSAL SOULS.
    • SYMPATHY BETWEEN INDIVIDUAL AND UNIVERSAL SOUL COMES FROM COMMON SOURCE.
    • DIFFERENCE BETWEEN SOULS.
    • LIKE THE DIVINITY, THE SOUL IS ALWAYS ONE.
    • SOUL POWERS REMAIN THE SAME THROUGHOUT ALL CHANGES OF BODY.
    • B. WHY AND HOW DO SOULS DESCEND INTO BODIES?
    • TWO KINDS OF TRANSMIGRATION.
    • STUDY OF FIRST INCARNATION.
    • HOW THE UNIVERSE IS ANIMATED BY THE WORLD SOUL.
    • THE WORLD-SOUL PROGRESSIVELY INFORMS ALL THINGS.
    • THE UNIVERSAL SOUL AS MODEL OF REASON, AS INTERMEDIARY AND INTERPRETER.
    • SOULS ARE NOT CUT OFF FROM INTELLIGENCE DURING THEIR DESCENT AND ASCENT.
    • WHY SOULS TAKE ON DIFFERENT KINDS OF BODIES.
    • HOW SOULS COME TO DESCEND.
    • WHY MANY SOULS SUCCUMB TO THE LAW OF THE ORDER OF THE UNIVERSE.
    • THE SIGNIFICANCE OF MISFORTUNES AND PUNISHMENTS.
    • FROM THE INTELLIGIBLE WORLD, SOULS FIRST GO INTO HEAVEN.
    • THE DESCENDING GRADUATIONS OF EXISTENCE.
    • C. DOES THE SOUL EMPLOY DISCURSIVE REASON WHILE DISCARNATE?
    • THE SOUL DOES NOT USE DISCURSIVE REASON EXCEPT WHILE HINDERED BY THE OBSTACLES OF THE BODY.
    • THE SOUL CAN REASON INTUITIONALLY WITHOUT RATIOCINATION.
    • D. HOW CAN THE SOUL SIMULTANEOUSLY BE DIVISIBLE AND INDIVISIBLE?
    • A DECISION WILL DEPEND ON THE MEANING OF THE TERMS.
    • THE BODY NEEDS THE SOUL FOR LIFE.
    • SENSE, GROWTH AND EMOTION TEND TOWARDS DIVISIBILITY.
    • THE SOUL AS A WHOLE OF TWO DISTINCT DIVISIBLE AND INDIVISIBLE PARTS.
    • E. RELATIONS BETWEEN SOUL AND BODY.
    • IF FUNCTIONS ARE NOT LOCALIZED THE SOUL WILL NOT SEEM ENTIRELY WITHIN US.
    • SPACE IS CORPOREAL; THE BODY IS WITHIN THE SOUL.
    • NOR IS THE BODY A VASE, FOR PROXIMATE TRANSMISSION OF THE SOUL.
    • MANY METAPHYSICAL OBJECTIONS TO THE CONCEPTION OF SOUL AS LOCALIZED.
    • NOR IS THE SOUL IN THE BODY AS A QUALITY IN A SUBSTRATE.
    • NOR IS THE SOUL IN THE BODY AS A PART IN THE WHOLE.
    • NOR IS THE SOUL IN THE BODY AS A WHOLE IN A PART.
    • NOR WILL THE SOUL BE IN THE BODY AS FORM IN MATTER.
    • THE SOUL IS SAID TO BE IN THE BODY BECAUSE THE BODY ALONE IS VISIBLE.
    • THIS LEAVES THE QUESTION OF THE MANNER OF THE SOUL'S PRESENCE.
    • THE SOUL IN A BODY AS A PILOT IN A SHIP.
    • THE SOUL PRESENT IN THE BODY AS LIGHT IN AIR.
    • WHILE THE SOUL-POWER IS EVERYWHERE, THE PRINCIPLE OF ACTION IS LOCALIZED IN THE SPECIAL ORGAN.
    • REASON IS IN THE HEAD, BUT NOT IN THE BRAIN, WHICH IS THE SEAT OF THE INTERMEDIARY, THE POWER OF SENSATION.
    • GROWTH IS LOCALIZED IN THE LIVER, ANGER IN THE HEART.
    • F. WHERE GOES THE SOUL AFTER DEATH?
    • THE SOUL AFTER DEATH GOES TO THE PLACE SUITED TO IT BY RETRIBUTION.
    • PURE INCORPOREAL SOULS DWELL WITHIN INTELLIGENCE IN DIVINITY.
    • G. WHAT ARE THE CONDITIONS OF THE OPERATION OF MEMORY AND IMAGINATION?
    • COSMIC QUESTIONS ABOUT MEMORY DEPEND ON EXACT DEFINITION OF WHAT MEMORY IS.
    • MEMORY INAPPLICABLE EXCEPT TO BEINGS SUBJECT TO LIMITATIONS OF TIME.
    • THERE IS A TIMELESS MEMORY CONSISTING OF SELF-CONSCIOUSNESS.
    • DEFINITION OF MEMORY DEPENDS ON WHETHER IT BELONGS TO THE SOUL OR ORGANISM.
    • THE PSYCHOLOGY OF SENSATION.
    • IN ANY CASE MEMORY IS PECULIAR TO THE SOUL AND BODY.
    • THAT THE SOUL IS INCARNATE IS NOT THE CAUSE OF HER POSSESSING MEMORY.
    • MEMORY BELONGS TO THE SOUL ALONE.
    • MEMORY BELONGS BOTH TO THE DIVINE SOUL, AND TO THAT DERIVED FROM THE WORLD-SOUL.
    • WHAT THE RATIONAL SOUL, IF SEPARATED, WOULD REMEMBER OF LIFE.
    • MEMORY DOES NOT BELONG TO APPETITE, BECAUSE IT MAY BE REDUCED TO SENSATION.
    • WHAT APPETITE KEEPS IS AN AFFECTION, BUT NOT A MEMORY.
    • MEMORY DOES NOT BELONG TO THE FACULTY OF SENSATION.
    • MEMORY DOES NOT BELONG EXCLUSIVELY TO THE POWER OF PERCEPTION.
    • MEMORY IS NOT IDENTICAL WITH FEELING OR REASONING.
    • MEMORY BELONGS TO IMAGINATION.
    • INTELLECTUAL CONCEPTIONS ARE NOT ENTIRELY PRESERVED BY IMAGINATION.
    • THE TWO KINDS OF MEMORY IMPLY TWO KINDS OF IMAGINATION.
    • OF THE TWO IMAGINATIONS ONE ALWAYS PREDOMINATES OR OVERSHADOWS THE OTHER.
    • PARTITION OF THE FUND OF MEMORY BETWEEN THE TWO SOULS.
  • FOURTH ENNEAD, BOOK FOUR. Questions About the Soul. (Second Part.)
    • SPEECH OF SOUL IN THE INTELLIGIBLE WORLD.
    • MEMORY OF SOUL IN THE INTELLIGIBLE WORLD.
    • IN THE INTELLIGIBLE WORLD ALL THINGS ARE SIMULTANEOUS; HENCE NOT REMEMBERED.
    • INTELLIGENCE UNITES AS IT RISES TO THE INTELLIGIBLE.
    • NOT EVEN THE ASCENDED SOUL NEED BE DIVIDED.
    • THE UNITY OF APPERCEPTION IS MANIFOLD.
    • IN THE INTELLIGIBLE ANTERIORITY REFERS TO ORDER, NOT TO TIME.
    • INTELLIGENCE IS NOT A UNITY; BUT ITS MANIFOLD IS PRODUCED BY A UNITY.
    • THE SOUL DOES NOT EVEN REMEMBER HERSELF.
    • IN THE INTELLIGIBLE SELF-DIRECTION OF THOUGHT IS NOT CHANGEABLENESS.
    • THE SOUL BECOMES WHAT SHE REMEMBERS.
    • MEMORY IS NOT AS HIGH AS UNREFLECTIVE IDENTIFICATION.
    • INTELLIGIBLE ENTITIES ARE NOT MERELY IMAGES, BUT POTENTIALITIES FOR MEMORY.
    • INTELLIGIBLE ENTITIES RETURN, NOT BY MEMORY, BUT BY FURTHER VISION.
    • WHEN SOULS DESCEND FROM THE INTELLIGIBLE TO THE HEAVENS, THEY RECOGNIZE EACH OTHER.
    • TRAINING HERE BELOW WILL HELP THE SOULS TO REMEMBER WHEN BEYOND.
    • FALL INTO GENERATION MAY BE PARTIAL; AND MAY BE RECOVERED FROM, BEFORE RUIN.
    • MEMORY IS LIMITED TO SOULS THAT CHANGE THEIR CONDITION.
    • DO THE WORLD-SOUL AND THE STAR-SOULS EXERCISE MEMORY?
    • THESE SOULS DO NOT REMEMBER GOD; FOR THEY CONTINUE TO SEE HIM.
    • MEMORY IS IMPOSSIBLE TO THESE SOULS, FOR TO THEM THERE IS NO TIME, BUT ONE SINGLE DAY.
    • BUT WHY COULD THE STAR-SOULS NOT BE CONSCIOUS OF OUR CHANGES?
    • MANY NEW THINGS ARE UNNOTICED; NOTHING FORCES THE PERCEPTION OF NEW THINGS.
    • MEMORY IS NOT COMPULSORY.
    • STAR-MOTIONS COMPARED TO A BALLET-CHORUS.
    • STARS HAVE NO MEMORY BECAUSE THEY ARE UNIFORMLY BLISSFUL.
    • QUESTION: DOES JUPITER'S ROYAL ADMINISTRATION IMPLY A USE OF MEMORY?
    • THE INFINITY OF JUPITER'S LIFE OPPOSES HIS USE OF MEMORY.
    • JUPITER MAY BE TAKEN IN A DOUBLE SENSE.
    • RATIOCINATION HAS NO PLACE IN THE WORLD-SOUL.
    • THIS UNIVERSAL WISDOM IS PERMANENT BECAUSE TIMELESS.
    • WISDOM, IN THE WORLD-SOUL DOES NOT IMPLY REASONING AND MEMORY.
    • OMNISCIENT INTUITION MAKES MEMORY AND REASONING SUPERFLUOUS.
    • IN THE WORLD-SOUL WISDOM IS THE HIGHEST AND NATURE THE LOWEST.
    • THERE IS CONTINUITY BETWEEN NATURE AND THE ELEMENTS.
    • HOW CAN TIME BE DIVIDED WITHOUT IMPLYING DIVISION OF THE SOUL'S ACTION?
    • IN TIME ARE ACTIONS AND REACTIONS OF THE SOUL; BUT NOT THE SOUL HERSELF.
    • QUESTION: EVEN THE PRIORITY OF ORDER IMPLIES A TEMPORAL CONCEPTION.
    • EARLIER AND LATER EXIST ONLY IN WHAT IS BEGOTTEN; NOT IN THEIR SEMINAL REASON.
    • THINGS WHICH ARE ANTERIOR CAN BE ONLY IN LOWER PRINCIPLES.
    • DIAGRAM OF THE UNIVERSE.
    • CIRCULAR MOVEMENT OF THE SOUL.
    • THE INTELLECTUAL DIFFERENCES BETWEEN THE WORLD-SOUL, AND SOULS OF STARS, EARTH AND MEN.
    • SOULS, ACCORDING TO MORALIZATION, RESEMBLE VARIOUS FORMS OF GOVERNMENT.
    • THE BODY IS NOT US, BUT OURS.
    • THE SOUL AND BODY TOGETHER FORM A FUSION OF BOTH.
    • THE SOUL FEELS THE PASSIONS WITHOUT EXPERIENCING THEM.
    • UNLESS THE SOUL WERE IMPASSIBLE SHE COULD NOT LOCALIZE AND MANAGE PAIN.
    • THE APPETITES ARE LOCATED NEITHER IN BODY NOR SOUL, BUT IN THEIR COMBINATION.
    • TWO KINDS OF DESIRES: OF THE BODY; AND OF THE COMBINATION, OR NATURE.
    • DESIRES ARE PHYSICAL, BECAUSE CHANGEABLE IN HARMONY WITH THE BODY.
    • RELATION OF DESIRE-FUNCTION TO THE VEGETATIVE POWERS.
    • PLATO IS IN DOUBT ABOUT THE EARTH'S SOUL; WHETHER SHE IS LIKE THOSE OF STARS.
    • THE EARTH CAN FEEL AS WELL AS ANY OF THE STARS.
    • QUESTION: WHAT PASSIONS WOULD BE SUITABLE TO THE EARTH?
    • SENSATION WILL FIRST HAVE TO BE EXAMINED.
    • RESTATEMENT OF PROBLEMS INVOLVED.
    • CONCEPTIVE THOUGHT DEMANDS THE INTERMEDIARY PROCESS OF SENSATION.
    • THE PURE SOUL WOULD REMAIN ISOLATED.
    • SENSATION DEPENDS ON THE SENSE-SHAPE, WHICH, LIKE TOOLS, IS INTERMEDIATE.
    • EXCLUSION OF OTHER SIDE ISSUES.
    • ARE THE SENSES GIVEN US ONLY FOR THE SAKE OF UTILITY?
    • ARE SENSES GIVEN THE STARS FOR UTILITY?
    • IF SENSATION IS A SOUL-DISTRACTION, THE STARS A WOULD NOT INDULGE THEREIN.
    • THE EARTH FEELS AND DIRECTS BY THE LAWS OF SYMPATHETIC HARMONY.
    • THE EARTH'S SENSES MAY BE DIFFERENT FROM OURS.
    • ANALYSIS OF THE EARTH'S PSYCHOLOGY.
    • DOES THE IRASCIBLE POWER ALSO ORIGINATE IN THE BODY?
    • THE LIVER IS THE SEAT OF THE SOUL'S FACULTY OF DESIRE.
    • THE HEART IS THE SEAT OF ANGER.
    • ANGER ORIGINATES IN THE VEGETATIVE AND GENERATIVE POWER, AS TRACE OF THE SOUL.
    • WHEN THE SOUL LEAVES THE BODY, SHE LEAVES A TRACE OF LIFE.
    • DOES THE DISAPPEARANCE OF THESE THINGS NECESSARILY IMPLY THEIR DESTRUCTION?
    • THREE POSSIBLE INTERRELATIONS OF THE SOUL'S SUPERIOR AND INFERIOR BODIES.
    • CAN THE PHYSICAL LIFE EXIST WITHOUT THE SOUL?
    • STARS, AS WELL AS THE SUN, HAVE PRAYERS ADDRESSED TO THEM.
    • BENEFITS ARE GRANTED TO MEN THROUGH THE WORLD-SOUL'S MEDIATION.
    • STATEMENT OF THREE QUESTIONS.
    • NATURAL ACTIONS ARE BOTH ON WHOLES AND ON PARTS.
    • MOST OF THE ARTS ACHIEVE THEIR OWN ENDS.
    • ABSURDITY OF PTOLEMEAN ASTROLOGY.
    • NO CRIMES SHOULD BE ATTRIBUTED TO THE INFLUENCE OF SUBLUNARY DIVINITIES.
    • HAVING CONFUTED ASTROLOGY AND DEVILTRY, WORLD INFLUENCE IS ATTRIBUTED TO THE WORLD-SOUL.
    • THE STARS' MOTIONS COMPARED TO A PREARRANGED DANCE.
    • THE INFLUENCE OF THE UNIVERSE SHOULD BE PARTIAL ONLY.
    • ASTROLOGICAL INFLUENCE MERELY INDICATION.
    • ASTROLOGICAL INFLUENCE MAY BE PARTLY ACTION; PARTLY MERE SIGNIFICANCE.
    • EARTHLY EVENTS SHOULD NOT BE ATTRIBUTED TO THE STARS' BODY OR WILL.
    • THE INFLUENCE OF THE STARS CONSISTS IN THEIR CONTEMPLATION OF THE INTELLIGIBLE WORLD.
    • STAR INFLUENCE IS EXPLAINED BY THEIR NATURAL RADIATION OF GOOD.
    • SPECIAL FIGURES HAVE INDIVIDUAL EFFECTS, DUE TO THEIR CHARACTERISTICS.
    • NOTHING IN THE UNIVERSE IS ENTIRELY INANIMATE.
    • CONSCIOUSNESS DEPENDS ON CHOOSING; EVERYTHING HAS POWERS, THOUGH HIDDEN.
    • PRODUCTION IS DUE TO SOME PHYSICAL SOUL, NOT TO ANY ASTROLOGICAL POWER.
    • ASTROLOGICAL SIGNS ARE ONLY CONCATENATIONS FROM UNIVERSAL REASON.
    • THE GODS CANNOT BE HELD RESPONSIBLE FOR OUR ILLS.
    • MAGIC OCCURS BY LOVE WORKING AS SYMPATHY.
    • HOW PRAYERS ARE ANSWERED.
    • AS THE STARS ANSWER PRAYERS UNCONSCIOUSLY, THEY DO NOT NEED MEMORIES THEREFOR.
    • THE PRAYERS OF EVEN THE EVIL ARE ANSWERED, IF MADE IN ACCORDANCE WITH NATURAL LAW.
    • THE WORLD-SOUL AND STARS ARE IMPASSIBLE.
    • HOW THE WISE MAN ESCAPES ALL ENCHANTMENTS.
    • THE PSYCHOLOGY OF GUARDIANS.
    • AN ACTIVE LIFE MAKES MEN MORE LIABLE TO ENCHANTMENTS.
    • MAGIC HAS POWER OVER MAN BY HIS AFFECTIONS AND WEAKNESSES.
    • HONESTY ESCAPES MAGIC ONLY BECAUSE IT RESULTS FROM CONTEMPLATION OF THE INTELLIGIBLE.
    • HOW TO AVOID MAGIC ENCHANTMENTS.
    • EVERY BEING THEREFORE IS A SPECIALIZED ORGAN OF THE UNIVERSE.
    • HUMAN NATURE IS INTERMEDIATE, SUFFERING WITH THE WHOLE, BUT ALSO ACTING ON IT.
    • EXISTENCE OF HEAVEN; HELL'S TORMENTS ARE REFORMATORY.
  • FOURTH ENNEAD, BOOK FIVE. Psychological Questions—III. About the Process of Vision and Hearing.
    • IT IS UNCERTAIN WHETHER AN INTERMEDIARY BODY BE IMPLIED BY VISION.
    • REFUTATION OF ARISTOTLE'S INSISTENCE ON A MEDIUM OF SIGHT.
    • THOUGH THE MEDIUM EXPERIENCE AFFECTION, THE ORGANS FEEL IT BETTER WITHOUT THE MEDIUM.
    • NECESSITY OF A MEDIUM IN THE THEORIES OF VARIOUS PHILOSOPHERS.
    • A COSMOLOGICAL MEDIUM IS NECESSARY, BUT IT AFFECTS SIGHT ONLY ACCIDENTALLY.
    • IMAGES DO NOT REACH US BY EFFLUENCE.
    • USELESSNESS OF AIR AS TRANSMITTING MEDIUM PROVED FROM SIGHT OF OBJECTS AT NIGHT.
    • ABSENCE OF MEDIUM WOULD INTERFERE WITH VISION ONLY BY DESTROYING SYMPATHY.
    • VISION IS NOT DEPENDENT ON THE AFFECTION OF THE MEDIUM.
    • MUTUAL RELATION OF THE EYE'S LIGHT AND THE OBJECTIVE LIGHT.
    • INTERMEDIARY LIGHT IS UNNECESSARY, PARTLY BEING AN OBSTACLE.
    • NOT EVEN THE LIGHT OF THE EYE IS TO BE CONSIDERED AS MEDIUM.
    • THE OBJECTIVE LIGHT DOES NOT TRANSMIT THE IMAGE BY RELAYS.
    • NEITHER FOR HEARING IS THE AIR NECESSARY AS A MEDIUM.
    • THE RELATION OF THE AIR TO THE LIGHT.
    • DOES THE WITHDRAWAL OF THE LUMINOUS SOURCE ABANDON THE LIGHT TO DESTRUCTION; OR DOES THE LIGHT FOLLOW IT?
    • LIGHT AS ACTUALIZATION IS THE BEING OF THE LUMINOUS BODY, AND IS INCORPOREAL.
    • LIFE AND LIGHT DO NOT PERISH, BUT ARE NO MORE THERE.
    • A WORLD OUTSIDE OF OUR WORLD WOULD NOT BE VISIBLE.
    • SENSATION IS LIMITED TO COMMON INTEGRAL PARTS OF THE UNIVERSE.
  • THIRD ENNEAD, BOOK EIGHT. Of Nature, Contemplation and Unity.177
    • A. OF NATURE.
    • INTRODUCTION: AS A JOKE, IT MAY BE SAID THAT EVEN PLANTS ASPIRE TO CONTEMPLATION.
    • ENUMERATION OF THE LOWER FORMS OF CONTEMPLATION.
    • NATURE ACTS ON MATTER NOT MECHANICALLY BUT BY ITS POTENCY.
    • NATURE IS IMMOVABLE AS A FORM, BUT NOT AS COMPOUND OF MATTER AND FORM.
    • BOTH NATURE AND REASON ARE CONTEMPLATION; WHILE UNIVERSAL REASON IS BOTH SOUL AND NATURE.
    • THE REASON OF NATURE IS THE RESULT OF AN IMMOVABLE CONTEMPLATION.
    • NATURE'S CONFESSION THAT HER MOTHER IS UNIVERSAL REASON, AND HER FATHER THE FORMAL REASONS.
    • DESCRIPTION OF NATURE AS A WEAKER CONTEMPLATION.
    • IT IS MEN WHO ARE TOO WEAK FOR CONTEMPLATION THAT SEEK A REFUGE IN ACTION.
    • B. CONTEMPLATION.
    • THE PROCESSION OF THE WORLD-SOUL.
    • PRACTICE IS ONLY A PREPARATION FOR CONTEMPLATION.
    • THIS CONTEMPLATION IS THE GOAL OF ALL KINDS AND GRADES OF EXISTENCE.
    • EVEN LOWER FORMS OF BEGETTING ARE DUE TO SEMINAL REASONS.
    • C. OF UNITY.
    • THE DIFFERENT GRADES OF THOUGHT AND LIFE.
    • "ALL BEINGS ARE CONTEMPLATIONS."
    • LIKE A CIRCLE, INTELLIGENCE IS INSEPARABLY SINGLE AND MANIFOLD.
    • TO THE INTELLIGENCE THAT SIMULTANEOUSLY IS THE INTELLIGIBLE THERE MUST BE A SUPREME.
    • THE BEGETTER OF INTELLIGENCE MUST BE SIMPLER THAN IT, AND IS REACHED NOT BY INTELLIGENT REASONING BUT A SIMPLE INTUITION.
    • THE SUPREME IS THE POTENTIALITY OF ALL THINGS, ABOVE ALL ACTUALIZATION.
    • THE SUPREME AS A SPRING OF WATER.
    • THE SUPREME AS THE TREE OF THE UNIVERSE.
    • IF UNITY PASSED INTO THE MANIFOLD, THE UNIVERSE WOULD BE DESTROYED.
    • THIS IS THE BASIS OF THE RETURN TO UNITY.
    • THE SUPREME IS NOT INTELLIGENCE, WHICH ASPIRES TO THE FORM OF THE GOOD.
    • THE GOOD AS SUPREME NEITHER NEEDS NOR POSSESSES INTELLECTION.
  • FIFTH ENNEAD, BOOK EIGHT. Concerning Intelligible Beauty.
    • ART MAKES A STATUE OUT OF ROUGH MARBLE.
    • BEAUTY INHERES NOT IN THE ORGANISM'S PHYSICAL CHARACTERISTICS, BUT IN ITS COLOR AND FORM.
    • BEAUTY COMES FROM THE FORM IMPARTED BY THE ORIGINATOR.
    • RECOGNITION OF BEAUTY DEPENDS ON PRELIMINARY INTERIOR BEAUTY.
    • BEAUTY IS THE CREATING PRINCIPLE OF THE PRIMARY REASON.
    • OUR IMAGE OF INTELLIGENCE IS ONLY A SAMPLE THAT MUST BE PURIFIED.
    • DIFFERENCE BETWEEN THE CELESTIAL AND INFERIOR DIVINITIES.
    • DESCRIPTION OF THE INTELLIGIBLE WORLD.
    • THE INTELLIGIBLE COMPARED TO LYNCEUS WHOSE SIGHT PENETRATED ALL.
    • DEMONSTRATION THAT WISDOM IS VERITABLE BEING, AND THE CONVERSE.
    • RESEMBLANCE OF EARTHLY THINGS TO THE INTELLIGIBLE IS THE BASIS OF THE RESEMBLANCE OF THE INTELLIGIBLE TO THE EARTHLY.
    • CONTROVERSY AGAINST THE GNOSTIC DIVINE PLANNING OF THE WORLD.
    • HOW CREATION OF THE WORLD TOOK PLACE.
    • THE SUPREME PRINCIPLE ADMITS OF NO REASONING, DEMONSTRATION, FAITH OR CAUSE.
    • IF THIS PRINCIPLE IS NOT BEAUTIFUL, NOTHING ELSE COULD BE THAT.
    • PLATO SYMBOLIZES THIS BY MAKING THE CREATOR ADMIRE HIS HANDIWORK.
    • THE POWER OF THE INFERIOR DIVINITIES DEPENDS ON THEIR INHERING IN THE SUPREME.
    • ALL THE INFERIOR DIVINITIES ARE CONTAINED WITHIN THE SUPREME.
    • BEING IS DESIRABLE BECAUSE BEAUTIFUL.
    • VISION OF THE SUPERCELESTIAL.
    • PSYCHOLOGICAL EFFECT OF THIS VISION.
    • THIS VISION, WHEN TRANSFERRED WITHIN, BECOMES SWEET AS NECTAR.
    • MECHANISM OF THE ECSTASY.
    • BENEFITS OF THIS CONVERSION TOWARDS THE DIVINITY.
    • HOW THE SOUL MAY BE UNITED TO THE DIVINITY WITHOUT SEEING HIM.
    • NATURE OF THE OBJECT OF SPIRITUAL VISION.
    • SATURN IS SON OF COELUS, AND FATHER OF JUPITER.
    • IF THE WORLD-SOUL AND VENUS BE BEAUTIFUL, HOW MUCH MORE THEIR SOURCE?
  • FIFTH ENNEAD, BOOK FIVE. That Intelligible Entities Are Not External to the Intelligence of the Good.
    • KNOWLEDGE OF THE INTELLIGIBLE ENTITIES IMPLIES THEIR PRESENCE.
    • INTELLIGENCE IS ANNIHILATED BY THE THEORY THAT TRUTH IS EXTERNAL TO IT.
    • THE NOTION OF INTELLIGENCE IMPLIES ITS POSSESSION OF ALL INTELLIGIBLES.
    • SUPREME INTELLIGENCE IS DIVINITY AND SUPREME ROYALTY.
    • ALLEGORY OF THE ROYAL PROCESSION.
    • THE COURSE UPWARDS IS ONE OF UNIFICATION.
    • THE THEORY OF THE UNIQUE; THE PAIR; AND THE GROUP.
    • PUNS ABOUT VESTA, TAKEN FROM THE CRATYLUS OF PLATO.
    • THE SUPREME NAMED APOLLO.266
    • TWO METHODS OF SIGHT; THE FORM, AND THE LIGHT.
    • INTELLIGIBLE LIGHT, NOT BEING SPATIAL, HAS NOTHING TO DO WITH PLACE.
    • GOD ARISES ABOVE THE HORIZON OF INTELLIGENCE.
    • OMNIPRESENCE IS EXPLAINED BY POSSESSION OF ALL THINGS WITHOUT BEING POSSESSED BY THEM.
    • THE MANNER OF PERCEIVING THE SUPREME.
    • PROGRESS TOWARDS HIM IS WAKENING TO TRUE REALITY.
    • THE GOOD IS SUPERIOR TO THE BEAUTIFUL, AND IS COGNIZED BY THE MIND AS ITS SENSE.
    • THE SUPREMACY OF THE GOOD IMPLIES HE IS SUPERIOR TO ALL POSSESSIONS.
  • SECOND ENNEAD, BOOK NINE. Against the Gnostics; or, That the Creator and the World are Not Evil.275
    • THE SUPREME PRINCIPLES MUST BE SIMPLE AND NOT COMPOUND.
    • THE ONLY SUPREME PRINCIPLES MUST THEN BE UNITY, INTELLIGENCE AND SOUL.
    • THE ARISTOTELIAN DISTINCTION OF POTENTIALITY AND ACTUALITY IS NOT APPLICABLE TO DIVINITY.
    • THE DISTINCTION OF REST AND MOVEMENT ALSO INAPPLICABLE.
    • AN INTERMEDIARY LOGOS (OR AEON JESUS), ALSO UNACCOUNTABLE.
    • CONSCIOUSNESS IS UNITARY THOUGH CONTAINING THINKER, OBJECT AND THOUGHT.
    • A DIFFERENTIATED REASON WOULD DEPRIVE THE SOUL OF CONSCIOUSNESS.
    • NO MORE THAN THREE PRINCIPLES ADMITTED BECAUSE OF THE UNITY OF CONSCIOUSNESS.
    • THE WORLD AS ETERNALLY BEGOTTEN—GOD'S NEED TO GIVE.
    • MOST GENERALLY ASSIGNED MOTIVES OF CREATION ARE RIDICULOUS, OR WORSE.
    • THE WORLD SHOULD NOT BE CONSIDERED EVIL BECAUSE OF OUR SUFFERINGS; NOTHING MORE BEAUTIFUL COULD BE IMAGINED.
    • IT IS CONTRADICTORY TO CONSIDER ONESELF CAPABLE OF PERFECTION, BUT TO DENY IMPASSIBILITY TO THE BEAUTIFUL WORKS OF NATURE.
    • AN INTERMEDIARY ELEMENTAL SOUL IS ALSO INADMISSIBLE.
    • THE GNOSTICS' NEW EARTH, THAT IS MODEL OF THE OLD IS UNREASONABLE.
    • EXILES, REPENTANCES, ANTITYPES, AND OTHER GNOSTIC INVENTIONS.
    • THE GNOSTICS MAY WELL BORROW FROM THE GREEKS, BUT SHOULD NOT DEPRECIATE THEM.
    • GNOSTIC ADDITIONS TO PLATONISM ARE THEIR POOREST DOCTRINES.
    • THE UNIVERSAL SOUL MAY NOT BE JUDGED BY THE HUMAN STANDARD.
    • DIFFERENCES BETWEEN THE UNIVERSAL SOUL AND THE HUMAN SOUL.
    • GNOSTIC DEMANDS FOR REASON OF WORLD'S CREATION ARE IDLE, AND INVOLVE STILL LARGER QUESTIONS.
    • INTELLIGENCE COULD NOT HAVE BEEN THE LAST DEGREE OF EXISTENCE.
    • THIS IS THE BEST OF ALL POSSIBLE WORLDS BECAUSE WE CAN ACHIEVE VIRTUE.
    • THE INEQUALITY OF RICHES IS OF NO MOMENT TO AN ETERNAL BEING.
    • MOREOVER THIS WORLD CONTAINS TRADITIONS OF DIVINITY.
    • TRUE KNOWLEDGE SHOWN NOT BY UNIFICATION, BUT REVELATION OF DIVINE POWER.
    • MODESTY IS A PART OF GOODNESS; PRIDE IS FOLLY.
    • OTHER GNOSTIC INCONSISTENCIES.
    • PLOTINOS ADDRESSES HIMSELF TO THOSE OF HIS FRIENDS WHO WERE FORMERLY GNOSTIC, NOT TO THE LATTER WHO ARE HOPELESS.
    • PLOTINOS HAS NO INTENTION OF WRITING A FULL CONFUTATION.
    • GNOSTIC THEORY OF CREATION BY MERE ILLUMINATION.386
    • THE NUMBERLESS INTELLECTUAL DIFFICULTIES OF SUCH A THEORY.
    • HOW THE GNOSTIC DEMIURGE CREATED.
    • THE NECESSITY OF THE ILLUMINATION OF THE DARKNESS MUST HAVE BEEN ETERNAL.
    • EVEN THE EXISTENCE OF THE DARKNESS MUST BE RELATED TO THE SOUL.
    • INSTEAD OF COMPLAINING OF THE WORLD, UNDERSTAND IT AND FIT YOURSELF TO IT.
    • GNOSTICS WRONGLY IMAGINE INTELLIGIBLE ENTITIES CAN BE BEWITCHED.387
    • THEIR EXPLANATION OF DISEASE AS DEMONIACAL POSSESSION IS WRONG.
    • THE GENUINE VALUE OF GNOSTICISM SEEN IN ITS LOW MORAL ASPECTS.
    • THE GNOSTIC DESTINY OF MAN IS DEMORALIZING.
    • THE GNOSTICS IGNORE VIRTUE WITHOUT WHICH GOD IS A MERE WORD.
    • SCORN OF THIS WORLD IS NO GUARANTEE OF GOODNESS.
    • TO EXCEPT CERTAIN CLASSES OF BEING FROM DIVINE CARE IS TO SHOW CALLOUSNESS OF DISPOSITION.
    • GNOSTICS JUSTIFY THEIR HATE OF THE BODY BY PLATO; IN THIS CASE THEY SHOULD FOLLOW HIM ALSO IN ADMIRATION OF THE WORLD.
    • GNOSTICS BOAST OF LACK OF APPRECIATION OF BEAUTY ALREADY RECOGNIZED.
    • EVEN EXTERIOR OR PARTIAL BEAUTY NEED NOT CONFLICT WITH THE BEAUTY OF THE UNIVERSE; AND IN ANY CASE THERE WOULD BE NO EVIL IN IT.
    • RECOGNITION OF THE BEAUTY OF THE BODY NEED NOT IMPLY ATTACHMENT THERETO; IT IS COMPATIBLE WITH RESIGNATION.
    • GNOSTICS ACKNOWLEDGE KINSHIP WITH DEPRAVED MEN, BUT REFUSE IT TO THE BEAUTIFUL UNIVERSE, OF WHICH WE SHOULD BE FAR PROUDER.
    • GNOSTICS WHO BOAST SUPERIORITY TO THE DIVINITIES WHO CANNOT LEAVE THEIR BODIES ARE IN REALITY IGNORANT OF THE TRUE STATE OF AFFAIRS.
    • THE JEALOUS DISTINCTION BETWEEN THE SPIRITUAL, PSYCHIC AND MATERIAL IS DUE CHIEFLY TO IGNORANCE OF OTHER PEOPLE'S ATTAINMENTS.
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