Abraham, 104, 173
"Absolute knowledge" as replacing
    love of wisdom in Hegel's version of
    philosophy perfected as systematic
    science, 226-28
Achaemenid Empire, ???
Adorno, Theodore, The Jargon of
cited, 32
Aeschylus: and the Promethean revolt,
    discussed, 274; mentioned, 295, 322
Agnoia ptoiodes (scary ignorance),
    177, 389
Aitia (causes): in Aristotle, 40, 44; as
    meaning derivations (rather than
    causes ), explained, 46
Alchemy and ideologists in the social
    sciences, discussed, 297-98
Aletheia (truth, reality): in Plato-
    Aristotle, 122; as the topic treated in
    Hegel's book, Phänomenologie,
    analyzed, 222-23
Alethes logos and truth of Saving Tale
    and myth, discussed, 188
Alexander the Great, 240-41
Alexandrian Empire, ???
Alienation ( allotriosis ): term defined
    and vocabulary of variants ex-
    plained, 82-85; and gnosticism,
    85-87; mentioned, 245
American academia and the methodological
    quagmire, discussed, 308
Amon Hymns in thirteenth-century
    Egypt, discussed, 195, 196, 197
Analogia entis, 49
Anamnesis (recollection): of a nar-
    cissist (Humboldt), 21; mentioned,
Anamnetic exploration, discussed,
Anaxagoras, 119, 170
Anaximander, 281, 391
Androgyny myth in Henry James, Swe-
   denborg, Eliade, et al., and incest
   motif, 168-70
Anima mundi in Plato's Timaeus, a
   philosopher's myth, 127-28
Anselm of Canterbury as fides
   quarens intellectum,
xiv; and light
   mysticism, xxii; Proslogion, quoted
   and analyzed, 300-301, 382-84;
    mentioned, 294
Anti-Semitism and Niemöller, 10n8, 12
Anxiety as experience-symbol from
   Stoics' agnoia ptoiodes to Hobbes's
   fear of death to Heidegger's Angst,
   and Sartre's "condemned to be free,"
   analyzed, 277-78
Apeiron (unlimited): as infinite in
   Aristotle's discussion of final cause,
   44-45; in Anaximander as symbol
   of cosmic ground ( arche ), discussed,
   181; in Christian psychology it
   becomes lust of existence ( superbia
   vitae, libido dominandi
), discussed,
Apocalypse of Milton (immanentist)
   related to that of Hegel, Comte, and
   Marx, 156
Apocalypse of Daniel, 100
Apocalyptic: symbolisms of afterlife,
   81; that of Daniel and of Saint John,
   discussed, 106; symbols of in Hegel
   and problems of language, discussed,
Aporein (questioner), 258
Apperception: as mode of experience-
   symbolization characteristic of
   noesis, discussed, xvii, xx, 271;
   refusal of and syndrome of forbidden
   questions, discussed, 304
Aquinas, Saint Thomas: and represent-
   ative truth, xv; Summa contra
and rational debate of,
   38-39, 49—50; on truth and being,
   40; shift from language of Intellect
   to Reason, significance of, 50; on
   Christ as head of all men (quoting
    Summa Theologiae III. 8. 2. ), 78; and
   view of Christ as the head of all
   mankind, analyzed, 294; on names
   of God, 361-62; Summa Theologiae
   on God's existence, 376-82, 394;
   mentioned, 47-48, 122. See also
   Aristotle; Reality; Reason; Truth
Archimedean observer as possible only
   by deforming reality, e.g. , Descartes,
Aristophanes' Thesmophoriazusae,
   quoted and analyzed, 391
Aristotle: and Nous, xvi; and the
    spoudaios, xvii; and the truth of
   existence, 39; on truth and being,
   40; Metaphysics, discussed, 42-
   43, 46; and human actions, 44-46;
    philia politike, discussed, 61-62;
    Nicomachean Ethics, quoted and
   analyzed on immortality, 87-89;
   compared and contrasted with
   Hegel's Begriffsspekulation and the
   "system, " 89-91; Metaphysics and
    Nicomachean Ethics, cited and
   discussed, 184; and Paul compared,
   192-93; Metaphysics, cited regarding
   etological chain leading to prote
197; and Alexander the Great
   as presented by Hegel, analyzed,
   240-41; political science of, called
   the philosopher's study peri ta
268; Metaphysics, quoted
   and analyzed, 269-70, 272-73;
    Nicomachean Ethics, quoted and
   symbols Nous and "immortalizing"
   ( athanatizien ), analyzed, 279;
    Metaphysics, quoted and analyzed in
   pertinent part together with Hegel's
    Encyclopaedie on Nous and the
   Identities, 283-84; his Metaphysics,
   cited, 298, 299; Physics, quoted,
   392; mentioned, xv, 47-48, 56, 122,
   175, 236, 258, 260, 307, 322, 326
Aristotelian science of human affairs:
   diagramatically exemplified and
   summarized, 289-91; and Principles
   of completeness, formation and
    foundation, and Metaxy reality,
   stated and discussed, 290-91
Arnold, Thomas, 160
Aspernatio rationis (rejection or aban-
   donment of reason) as mode of pneu-
   mopathology, discussed, 276, 282,
   286, 289, 308, 310, 389
Assyria, 102
Athanatizien as symbol meaning to
in Aristotle, discussed,
   88-89, 279
Atheism, 278
Augustine, Saint: and civitas Dei and
    civitas terrena and philosophy of
   history, 72-73; structure of history
   and personal existence the same for,
   78; Enarrationes in Psalmos 64. 2 of,
   quoted and analyzed, 78; exodus and
   philosophy of, of history, 104-106,
   108; and amor sui, amor Dei, and
   reason, discussed, 273; mentioned,
   122, 227, 294, 383
Austerlitz, 235
Authoritarianism, 304
Autonomous individual as disordered
   personality, xvii

Babylonia, 102
Balzac, Honoré de, Séraphita , cited,
Barth, Karl, Fides Quereus
and Dogmatik cited, 301
Baruch, 107
Baudelaire, Charles Pierre: and Paradis
57, 341-42; introductory
   address "Au lecteur" to Fleurs
   du Mal,
quoted and analyzed, 340-
   41; mentioned, 167
Baur, Ferdinand Christian, his
    Christliche Gnosis, cited and discussed
   with reference to Hegel, 296
Beckett, Samuel: Waiting for Godot,
   compared with Heidegger's "parousia
   of Being," 277-78; mentioned, 167
Beethoven, Ludwig van, "Ode to Joy,"
   contrasted to Mann's Leverkuehn in
    Doctor Faustus, 17-18
Beginning: of the world in time
   rejected by Aristotle and Aquinas, 46;
   experience-symbol in cosmological,
   scriptural, and philosophical repre-
   sentations of divine ground, 197-98
Behaviorists and their megalomania,
   discussed, 308
Being: hierarchy of and human nature
   as its epitome, xvii; Aristotle and
   Thomas Aquinas on, 39-41; Aris-
   totle's etiology of (four causes), 43;
   hierarchy of, 46; as subject of his-
   torical predication? a philosophy of
   the cosmos emerges, 113-14
Bergson, Henri: and Two Sources of
   Morality and Religion,
xviii; "Open
   Society" contrasted to Popper's,
   72-73; l'âme ouverte, and Nous
   equivalent, 119-20, 273-74;
   mentioned, 56, 122, 166, 237, 260
Beyond as symbol of transcendent
   divine Being represented by mythical
   imagination, 188
Bible: Old Testament and New Testa-
   ment basis of assumptions, 50
—Psalm: 13 (14), cited and nabal,
(fool) and analyzed, 386
—Isaiah: 40: 12-25, cited, quoted,
   and analyzed, 197; 40: 12, 18-20,
   quoted, 199; 40: 13, p. 198; 42: 5-
   7,quoted, 198-99
—Jeremiah: 45: 4- 5, quoted as Saving
   Tale, 186
—Malachi: 3: 1, cited, 204
—Matthew: 4: 10, quoted, 206; 5: 17,
   quoted, 195, cited and discussed,
   210; 7: 34, cited and discussed, 210;
   8: 29, cited, 203; 10: 23, cited and
   discussed, 207; 10: 39, p. 181; 11 and
   16, cited and discussed, 204-205;
   11: 7, cited, 203; 11: 25-30, cited,
   203; 11: 25-27, quoted, 200; 11: 27,
   cited and discussed, 206-207, 210;
   11: 28-30, quoted and analyzed,
   203; 16, cited and discussed, 210;
   16: 13-20, quoted and analyzed,
   202, 368; 16: 21-23, quoted, 206;
   16: 24-26, quoted, 207; 16: 25-26,
   quoted, 179; 16: 25, cited, 181
   26: 33-34, cited and discussed, 207;
   26: 69-75, cited and discussed, 207
—Luke: 2: 29-32, Nunc dimittis of,
   cited, 198-99; 12: 49, 51, quoted,
   196; 14: 26, cited, 181; 17: 33, cited,181
—John: 1, cited, 198; John 1: 1 ff., cited,
   198; 1: 5, cited, 198; 6: 24, quoted
   and analyzed, 384; 6: 44, quoted,
   189, cited, 202, quoted and analyzed,
   368; 6: 66, quoted and analyzed,
   368; 8: 58, quoted and discussed,
   294; 9: 5, cited, 198; 12, cited, 180,
   quoted, analyzed, and compared with
   Plato's Republic and Phaedrus and
   Aristotle's Metaphysics, etc., 180-
   85; 12: 32, quoted, 189; 17: 3,
   quoted, 190; 17: 25-26, quoted, 190;
   20: 30-31, quoted, 190
—Acts: 8: 26-40, quoted, 198; 17:
   16-34, cited, 199
—Romans: 1: 18-32, quoted and ana-
   lyzed, 193-94; 1: 20, quoted and
   analyzed, 368; 1: 28, cited, 175;
   9-11, cited, 195
—1 Corinthians: 2: 6, discussed, 384;
   2: 10-12, analyzed, 370; 8: 1-3,
   quoted, 191
—2 Corinthians: 3: 18, quoted, 191;
   4: 6, quoted, 191
—Galatians: 4: 8-9, quoted, 191
—Colossians: 1 and 2, quoted and ana-
   lyzed, 192-93; 2: 9, quoted, 393;
   2: 9-10, quoted and analyzed, 368
—Hebrew: 11: 1, quoted, 52
—James: 1: 27, cited, 179
—2 Peter: 3: 14, cited, 179
—Revelation: 19: 11-16, quoted,
   205-206; 20, cited, 208
Bios theoretikos (life of reason) and
   contemporary society, discussed,
   260, 261-63
Blake, William, Marriage of Heaven
   and Hell,
quoted, 156-57
Bloch, Ernst and the Prinzip Hoffnung,
Boehme, Jacob, 127
Boredom ( ennui, Langeweile ) and
   Hegel's analysis of given, as leading to
   diremption ( Zerrissenheit ), 213-15
Breton, André, 284
Bruno, Giordano, 127
Buddhism, 100
Bullock, Alan, 13

Caesarea Philippi, as recounted in
   John 16: 13-20, analyzed, 202
Caringella, Paul, xiv, 376n, 37?n
Categories of historical phenomena as
   exodus, objectification, apocalyptic,
   eschatology, empire, oikonmene (in-
   habited world), representative hu-
   manity, discussed, 104-12
Celsus, 197
Chalcedon, Definition of, 370
China and Chinese historiography as
   the work of Ssu-ma Ch'ien
   and father, 99
Christ: as symbol in thought of
   Augustine and Thomas Aquinas,
   analyzed, 77-79; Definition of
   Chalcedon, quoted, 79; reality of
   Mediator and intermediate reality of
   consciousness have same structure,
   79; and Hegel, 79; apocalypse of,
   in Mark 13, followed by Passion,
   thereby becoming an eschatology,
   107; sacrificial death of, discussed,
   182; as represented in Gospels,
   analyzed, 189-94; as Son of God,
   190-93; as revealing the Unknown
   God in the drama of revelation,
   analyzed, 198-99; and the Passion of, as
   part of revelatory drama and as self-
   proclaimed Son of God, 203; mentioned,
   56, 218, 293, 294, 299, 338,370, 371
Christian faith, loss of meaning in, 54-55
Christian thinkers on eternal and
   time dimensions of reality,
   discussed, 77-78
Christianity: meaning of, discussed,
   11; in defending truth against the
   Mohammedans, 38; myth and philosophy
   in, 93; loss of experiential
   vitality, explained by separation of
   school theology from mystical
   theology, 199-200; and sectarianism,
   discussed, 215-16, 218-19; in Voegelin's
   presentation of it, discussed,
   293-94; splitting of " autonomous "
   dogma from mystery on which it
   depends, creating nominalist and
   fideist conceptions of, a cultural
   disaster, 295
Christianity of the church as created
   through gospel's absorption of reason
   in the form of Hellenistic philo
   -sophy, 173
Chrysippus: term apostrophe
   contrasted with periagoge and
    epistrophe, discussed, 275, 276, 277;
   mentioned, 280, 322, 389
Church as reintroduced balance
   between secular and spiritual order,111
Cicero, Marcus Tullius: Tusculan
quoted and analyzed, 275,
   276; morbus animi and aspernatio
of, discussed, 308;
   mentioned, 322, 389
Civilization: loss of meaning in, 54; as
   intelligible unit of meaning in
   Toynbee's A Study of History, 102
Classical studies, discussed, 256-64
    passim. .
Clement of Alexandria's Stromateis,
   cited in discussing views of Marcion
   and gnosticism, 86
Climate of opinion (Glanvill's term):
   contemporary, discussed, 257, 259,
   261; mentioned, 289, 298, 302
Closure, against the ground of being in
   Humboldt, 20
Cogito ergo sum, theoretical
   significance of, discussed, 177, 380
Common sense as foundation of
   philosophizing, xviii
Community, destruction of, discussed,
   and Egyptian and Aristotelian philia
Communism, xix, 304, 311
Comte, Auguste: philosophie positive
   of, discussed, 69; on the meaning of
   history, 96; replaces era of Christ
   with era of Comte in 1854, p. 112;
   and the age of Comte (positivism),
   discussed, 216; mentioned, 97, 156,
   188, 201, 304, 311, 320
Condicio humana: and truth of
   existence, 49; and common noetic
   structure, or lack thereof, 50
Condorcet, Marquis Marie Jean
   Antoine Nicholas de Caritat de, and
   progressivist speculations on
   meaning of history, 97
Configuration defined as applied to
   theory of history, distinguished from
   meaning of history, 96, 97
Confucianism, 100
Consciousness: deformation of, xi;
   reflective, xv; concrete, of individual
   man, xvii; philosophy of, and theory
   of politics and history, xviii; and
   apperceptive experience, xx; and faith
   as experienced in, as engendering
   reality, 52-53; as Geist in Hegel's
    Phänomenologie, analyzed, 226-29;
   and problem of Identities in Hegel's
   manipulation of symbol Geist,
   analyzed, 242-45; transformative
   expansion of, violates limits set by
   structure of reality, discussed, 300;
   theory of, central to a philosophy of
   politics, discussed, 304-14;
   restricted horizon of, in prevailing
   schoo1 philosophies and in ideolo-
   gies of mass movements alike,
   discussed, 305; recovery of open
   horizon of, discussed, 305-306;
   theory of comprehensive structure of,
   in which intentionality is only one
   element, analyzed, 311-12; balance
   of and its maintenance, analyzed,327
   mystery of good and evil in relation
   to, at core of The Turn of the Screw,
Constants: structure of existence in
   time is itself constant and can be
   characterized propositionally,
   120-21; propositions grounded in
   participatory experience, 121
Constitutionalism, 304
Cooper, Barry, xvi
Corpus mysticum, 294
Corruption in Hitler's Germany, 13
Cosmological symbolism outmoded in
   modern metaphysics, 40-41
Courage, a man's need for, so as to re-
   sist deformation of reality by hostile
   climates of opinion, discussed,
Cromwell, Oliver, 208
Cyrus, l00

Daimonios aner: Plato's term for spir-
   itual man, in contrast to thnetos or
   mortal, discussed, 90, 91; compared
   with Christ of Colossians, 192
Dante's symbols of hell, purgatory, and
   paradise, 91
Darius, 100
Death: of Socrates and of Jesus,
   compared, 186; as nonreality ( Un
) in Hegel's language,
   analyzed, 245-46
Death of God and death of Hegel as
   counterparts of theologia mystica,
   analyzed, 230-31
Debate, presuppositions of rational, 51
Deculturation: of Western civilization,
   discussed, 176; contrasted with
   great feat of acculturation whereby
    patres introduced philosophy into
   church, 177; massive phenomenon
   of centuries-long duration in
   modernity, 178-79; climate of, and
   problem of mythical imagination,
   examined, 188-89; and the univer-
   sities, discussed, 256-64
Deformation: in The Turn of the
symptomatic of general closure
   of existence, 151-53; and specific
   deformations in novel, 153-58;
   and James's response to Eden as hell,
   171; of reason in contemporary phi-
   losophy and Christianity, discussed,
   177-78; speculative systems of
   pseudoscience identified as Comtian,
   Hegelian, and Marxian, 188;
   hypostasis of poles of existential
   tension a millennial constant of,
   analyzed, 352-55; Sophistic refusal
   to apperceive principal form in
   Plato, analyzed, 357-59; Sophistic
   folly ( anoia ), analyzed, 386-87, 388-89
Deformation of existence and the
   plight of modern man and his "age,"
   discussed, 118-19
Deformative rebellion, analyzed,
Delp, Alfred, S. J., on estrangement
   from the spirit and dehumanization, 12
Democracy, Anglo-American admira-
   tion of, xxi
Denzinger's Enchiridion, cited, 53, 294
Depth: as a beyond of articulate
   experience in Hellenic philosophy
   ( apeiron ), 124; anima mundi in Plato's
    Timaeus, 126-27
Der Spiegel and the political crisis in
   Konrad Adenauer's cabinet, 27
Descartes, René: Meditations, dis-
   cussed, 56; a source for imaginative
   destruction of reality in Sartre,
   176-77; Third Meditation and Prin-
cited, 380; mentioned, 310
Deutero-Isaiah, discussed and
   compared to Amon Hymns, 197
Deuteronomic history of Kings as
   largest part of Old Testament's
   historiography, from David to fall of
   Jerusalem, 99
Dialectics in Plato's philosophy,
   contrasted with eristics, analyzed,
Diderot, Denis, eclectisme article in
   the Encyclopédie française , cited
   and discussed, 297
Differentiation: of experience of divine
   reality in Scripture and philosophy,
   analyzed, 194-95; of Truth requires
   that all symbolization of reality be
   filtered through—and made com-
   patible with—eminent truth of
   existential consciousness, analyzed, 207
Dilthey, Wilhelm, 57
Direction in existence as structure
   which if followed leads to life, if not
   to death, discussed, 180
Diremption ( Zerrissenheit ), analysis of
   causes and cure of, by Hegel, ana-
   lyzed, 214-15
Disorder: comparison of ancient and
   twentieth century, 64-65; of an
   "age" and the philosopher's task,
   discussed, 231-32
Disorders of dreamers' spiritual and
   intellectual existence inventoried
   and analyzed, 322
"Dispute of a Man, Who Contem-
   plates Suicide, With His Soul": text
   analyzed, 58-60, 66-68; and the
   divinity of the gods, 91-93
The Divided Self: book of that title by
   R. D. Laing referenced in discussion
   of Hegel, 217n; and "Game of Selfs"
   in Hegel's dialectic, analyzed,
Divine Ground, disturbances in ten-
   sion toward, diagnosed, 15
Divine irruption symbolized in Jesus
   as the Christ by Paul in Colossians,
   analyzed, 192-93
Divine presence in reality, mystery of,
   attested since Stone Age, discussed,
Divinization of self or man in
   Humboldt, Marx, and Rousseau, 20, 21
Doctrinaire existence's deformations,
   inventoried and discussed, 70-80
    passim. .
Doderer, Heimito von, The Demons,
and term Apperzep-
discussed, 16,
   278, 323
Dogma: distinguished from symbols
   as secondary truth (doctrine), 53;
   Christian, discussed, 294-95
Dogmatomachy: warfare of contending
   doctrines, discussed, 117; age of
   modern, 1750-1950, p. 118; futility
   of pitting doctrine against doctrine,
   discussed, 178-79; roots of modern,
   in medieval split of nominalist and
   fideist conceptions of Christianity,
   discussed, 295
Dutch Catechism ( De Nieuwe
), quoted, and "Man the
   Questioner" in, discussed, 173-75

Ecumenic Age as a period of history
   identified by definite phenomena
   forming a distinctive pattern in
   history, discussed, 98-104
Ecumenic empires—emergence as part
   of characteristic triadic configura-
   tion of ecumenic age— empire, his-
and spiritual outburst,
Education: true defined as the Platonic
   art of periagoge, 22; and the rise of
   National Socialism, 26; Humboldt's
   Bildung as closure of the spirit, 26;
   modern and classic, compared,
Egophanic revolt: as deformation and
    libido dominandi, xvii; exemplified
   by Hegel's eristic deformations of
   Reason, analyzed, 284-87; Merleau-
   Ponty's analysis of, cited and dis-
   cussed, 285-86
Egypt, experience-symbolization of
   immortality in, discussed, 58-64
Ekklesia tou theou, as early Christian
   community (church), 173
Eliade, Mircea: La Coincidentia op-
   positorum et le Mystère de la
cited, 168; The Forge and the
   Crucible: The Origin and Structure
   of Alchemy,
cited and discussed,
Elias, 173
Eliot, T. S.: Waste Land, quoted,
   54; Four Quartets, discussed, 77;
   "East Coker" from, quoted, 79-80;
   "Little Gidding" from, quoted, 155;
   "The Hollow Men, " quoted, 159;
    Choruses from "The Rock, " quoted,
Emberley, Peter, xvi
Eminent truth, 207
Empires extending from Atlantic to
   Pacific, ca. 200 B. C., 108
Enlightenment philosophes, 311
Epekeina (Beyond) in Plato's philoso-
   phy, discussed, 42
Epiphany ( Hervorgang ), new, of the
   Geist, proclaimed by Hegel,
   analyzed, 235-36
Epistemology of engendering experi-
   ences-symbols of comprehensive
   structure of consciousness,
   analyzed, 312-13
Equivalences: theory of, in experience-
   symbolization, xv, 115-33 passim.;
   John 12 equivalent to Plato's Apol-
180. See also Experience-sym-
   bolization; Reality
Eristic phantasies identified as false,
   discussed, 290-91
Eschatology, transformation of apoca-
   lypse into, in New Testament, 107
Estrangement from reality: as
   pneumopathology, 6; the cases of
   Heidegger, Niemoller, and Schramm in
   Hitler's Germany, 8-14; the case of
   Humboldt, 20-22
Euripides on the double meaning of
   life and death, 179
Evocative symbols and problem of
   consciousness and loss of reality,
Exegesis of existence, process
   exemplified, 45-46
Existence: in what sense not a fact
   explained in terms of In-Between, 176;
   direction in observed, 180
Existential consciousness, area of, as
   eminent of rank but only one area,
   and problem of balance, discussed,
Existential deformation, exploration
   of, a great achievement of Greek
   philosophy, discussed, 264
Existential virtues of phronesis,
    philia, and athanatizein in Aristotle,
   discussed, 87-88
Exodus and revelation of I AM, xv,
Experience: noetic and pneumatic, xv;
   modes and scope of, discussed, xx;
   apperceptive, xx; moral, aesthetic,
   and religious as apperceptive, xx; as
   Miterleben and comprehension of
   the Hitler phenomenon, 2; motivat-
   ing symbol of Prime Mover, 41-42;
   of transcendence in classical philos-
   ophy, 41-42; mythic, noetic, and
   revelatory, discriminated, 61; com-
   pact-differentiated, illustrated,
Experience-symbol: psyche defined as
   sensorium of transcendence (divine
    aition ), 271; intellectus in quest of
    fides and fides in quest of intellectus
   a primary event of, analyzed, 377
Experience-symbolization: of ecu-
   menic age, xii; of history, xii; and
   theory of equivalences, xv; apper-
   ceptive of transcendent divine reality,
   xvii; in Christian metaphysics,
   41; in exegesis of human existence,
   42-43; as faith, engendered in con-
   sciousness, 52-53; case study of im-
in ancient Egyptian source
   and, 58-64; theory of equivalences
   and, 115-33 passim; of Saving Tale
   in philosophy and Scripture and,
   185-87; monogenes of Unknown
   God, Plato's and gospel's, com-
   pared, 208, 392; in Hegel's mode
   paradigm of modern deformation,
   traced, 219-22; of Reason ( Nous ) in
   Hellenic philosophy, analyzed,
   265-91 passim ; of philosophy, ana-
   lyzed, 270-72; Voegelin's inquiries
   into, generalize Anselm's fides
   quaerens intellectum,
   294; of transcendent divine Being as
   engendered by the philosopher's
   Vision, analyzed, 361-65; Judaic-
   Christian faith and Hellenic noesis
   pose problems of clarity of, because
   of compactness in Aquinas, ana-
   lyzed, 379-80
Extracosmic contraction of existence,
   possibility of, related to gospel as
   truth of reality and to new Christs,
Ezekiel, on the watchman (33: 7-9),
   quoted, 35

Faith: in search of understanding, as
   paradigm of philosophizing, xiv;
   and reason, relationship of, xv-xvi;
   in beginning of philosophy, xvi;
   existentially defined in Heb. 11: 1,
   p. 52; and reason, tension between,
   as a mystery, 65
Fallacy: hypostasis of experience as
   absolute, 123; reductionism as, 290
Fascism, 304, 311
Festugière, A. J., Hermès Trismégiste,
   cited and discussed, 297
Feuerbach, Ludwig, Essence of Christi-
discussed (psychology of
   projection), 68-69
Fichte, Johann Gottlieb, 201
Ficino, Marsilio, translation of Corpus
by, quoted and discussed,
Fides quaerens intellectum: as the
   paradigm of philosophizing, xiv;
   generalized fides to all experiences
   of divine reality, implications
   discussed, 294-95; transformed by the
   magician Hegel and deformed,
   discussed, 300; meaning of, in Anselm,
   analyzed, 384-86. See also Anselm
   of Canterbury
Flaubert, Gustave, Tentation de Saint-
cited, 167
Flow of Presence and Presence, as
   philosopher's symbols of divine real-
   ity experienced, discussed, 77,
Fourier, Francois Marie Charles, 201
Forster, E. M., 57
Frankl, Victor E., and psychopathology
   of our "age, " discussed, 278-79
France, 250
France, Anatole, Thais, cited, 167
Francis II (Emperor Francis I of
   Austria), 235
Franz von Stuck, the Villa of, 162
Frederick II of Prussia, 234, 235
Freedom: in Hegel's account of the
    Geist, discussed, 250; human, im-
   paired by existential deformations
   and pathologies, analyzed, 277
Freedom of thought, 257-58
French Revolution: aftermath of
   ennui, significance for early nine-
   teenth century and Hegel, discussed,
   213, 219-20; and new Christs, analyzed,
Freud, Sigmund: Future of an Illusion,
   discussed, 69; Traumdeutung, cited
   and discussed, 283-84; mentioned,
   277, 304, 308, 320
Friedländer, Karl, 306

Geist (spirit) in Hegel: and myth in
   Hegel, discussed, 219-20, 232-33;
   and Gestalt in Hegel's usage, 249; as
   dyadic monad in Hegel's dialectical
   metastasis, analyzed, 253-55; and
    Nous in Hegel's interpretation,
George, Stefan, 306
German literature, merit of, in con-
   trast to spiritual disorientation of
   society in twentieth century,
   analyzed, 14-18 passim
German universities and the Hitler
   era, 1-35 passim. .
Germany, 308
Gilson, Etienne, 306
Glanvill, Joseph, 257
Gnostic ideologies of Hitler's Ger-
   many and Stalin's U. S. S. R., xvii
Gnostic symbolisms of immortality,
Gnosticism: authority of spirit trans-
   ferred to, in our time, 29; as source
   of dogmatism and reality loss, 57;
   alienation symbols of, 82; summary
   analysis of, as bearing on alienation,
   85-86; and apocalyptic, with objec-
   tification of perfection into future or
   into beyond, 107, 108; and problem
   of Unknown God, analyzed in relation
   to Irenaeus' attack on, 200-
   201; as a derailment from the gospel
   movement, explained, 210; god in
   beliefs of, 211; of Hegel, discussed,
   296; mentioned, xi, 244, 338
God: in the structure of reality, 36; as
   the Reality beyond existence, 48;
   and order in man and society, 64, 65;
   as symbol in alienation mood, from
   antiquity onward, 82-84; as Nous
   in Plato and Aristotle, 88; tension
   toward, and existential faith (citing
   Heb. 11: 1), 106; as the invisible
   beyond the visible theotes who as
   divine reality enters the metaxy in
   Christ (Romans 1), 194; Biblical,
   compared with Plato's experience-
   symbolization in Theaetetus, etc.,
   194-95; consciousness of divine
   oneness of, present in early compact
   myth, 196; differentiation of
   Unknown God from cosmological divinities,
   analyzed, 196-99; Jesus as
   symbolized in the Gospel of Matthew
   by the apostle Peter—as Messiah-Christ
   and Son-of-God, 205; in
   Hegel's account, 214-15; death of,
   through eristic deformation of Nous,
   discussed, 286; of reason and mysti-
   cal experience, as discerned by
   Anselm, analyzed, 301; proof of
   existence of, offered and analyzed,
   379; a priori of the divine necessity
   and the a posteriori of its proof
   given in Thomas, syllogistic con-
   struction analyzed, 382-83; experi-
   ential truth of, in Plato, analyzed
   ( Eric Voegelin's last utterance ),
   390-92; and the epekeina of Plato,
   analyzed, 392; mentioned, xvi, xvii,
   xviii, 135, 137, 170, 175, 177, 180,
   189, 191, 234, 137, 293, 299, 376,
Goethe, Johann Wolfgang von: his
    Dichtung und Wahrheit , quoted, 13;
   "mental prayer" of, quoted, 393;
   mentioned, 34, 524
Good, nature of, in Aristotle, 45
Gorgias of Leontini: Encomium of
cited and discussed, 330-33;
    On Being, cited and analyzed,
Gospel: tension of account in, not
   with reason or philosophy but with
   doctrinization, 174; tendency of
   reality of, to disintegrate into histori-
   cal Jesus and doctrinal Christ,
   critique of, 201-202; character of, as
   a symbolism, identified and
   discussed, 203-204; levels in
   revelatory moment of, discerned and
   presented, 204-205
Grace and Nietzsche's closure against
   divine Being, 163
Ground: as divine Being, 22; divine, of
   Being, 258. See also Experience-
   symbolization; God; Reality
Gundolf, Friedrich: as author of the
   University of Heidelberg's motto,
   "To the Living Spirit, " 28-29;
   mentioned, 306
Gutersloh, Albert Paris, 16

Haeckel, Ernest, 13
Hallowell, John H., xii
Han dynasty, 99
Hart, Ray L., 292n, 303, 377n
Hegel, G. W. F.: and the hinge of his-
   tory, xii; Identities philosophy of,
   xxi; Phänomenologie, discussed, 56;
   on Christ as consciousness, 79; and
   deformation of Aristotle's experi-
   ence-symbol of Nous into system,
   analyzed, 89-91; Philosophy of His-
and theory of empire of, 102;
   and account of the Persian Empire,
   102; Philosophie des Rechts, quoted
   and discussed, 156, 157, 158-59;
   and Die Langeweile der Welt as
   symbol for boredom after gods are
   dead for a society, 213; Fortsetzung
   des "Systems der Sittlichkeit"
    Phänomenologie, quoted and
   discussed, 213, 210-21; on Ages of
   Boredom and diremptions, analyzed,
   213-17; and the question of the
   new messiah to succeed Christ and
   Luther, analyzed, 215-16; as char-
   acteristically modern thinker,
   analyzed, 216-17; and religion,
   discussed, 217, 218-19; as paradigm
   of modernity, discussed, 218-19;
   account of development of, as a
   thinker, 219-22; Philosophy of
quoted and analyzed, 219,
   233-35; Phänomenologie, quoted
   and analyzed, 222-31, 241-54
    passim. ; and attack on man's conscious-
   ness of his existence under God,
   detailed, 226-28; Logik cited,
   discussed, 229, 255; Protestantism of,
   discussed, 229-30; megalomania
   analyzed as a desire to become a
   Great, Great Man, a form of spiri-
   tual disease, 232; obsession with
   power of, analyzed, 235-37; Aus
   Jeneser Vorlesungen
quoted and
   discussed, 235-36, 238-41 passim; ,
   sorcery analyzed, 245-55 passim; ;
   resurrection from death as sorcerer,
   analyzed, 245-46; terminological
   problems posed by his work,
   discussed, 245n; as God and Christ, his
   sorcery analyzed, 247, 255; what he
   explains about his magic and what
   he leaves unexplained to be decoded,
   discussed, 249; as Napoleon's court
   philosopher, notion discussed, 253;
    History of Philosophy, quoted and
   discussed, 255; Encyclopaedic,
   quoted and discussed, 284-85, 381;
   Voegelin's treatment of in The
   Ecumenic Age,
clarified in light of
   Altizer's criticisms, 294-302;
    Ich-Philosophie and the climate of opin-
   ion, discussed, 296; study of, on
   English Reform Bill of 1831 and essay-
   review of Hamanns Schriften (1828),
   cited and discussed, 296; Phänomenologie ,
   cited, with reference to
   "magic words" and "magic force,"
   discussed, 296, 297; Geschichte der
cited and discussed,
   297; Encyclopaedie, cited, 297; and
   modernity, discussed, 298; finding
   exactly where "Hegel went wrong,"
   discussed, 298-99; Encyclopaedie,
   cited, 299; Geschichte der Philos-
quoted and discussed, 299; on
   God and Christ, and absolute Being
   (Ich=Ich), discussed, 299-300; and
   the metaxy, discussed, 300;
    Geschichte der Philosophie, on
   Anselm, discussed, 301; that destruc-
   tion of fundamental structure of
   knowledge and truth invalidates
   system of, as philosophy, discussed,
   301-302; Philosophie der
   Geschichte on myth,
quoted and
   analyzed, 339-40; Logik on
   system, quoted and analyzed, 340;
    Geschichte der Philosophie, cited
   and analyzed, 383; mentioned, 83,
   122, 127, 177, 188, 201, 208, 277,
   282, 311, 320, 324, 329
Heidegger, Martin: pneumopathology
   of, and use of language (his Being
   and Time,
quoted), 8-10; on
   Leibniz' metaphysics, 43-44; and
   Geworfenheit as a methodologically
   defective term, 47; mentioned, 277
Heilman, Robert B., 134
Helkein: language of divine pulls
   analyzed and compared in Plato,
   Aristotle, and Gospel of John,
   184-86, 189-91; pull and anthelkein
   (counterpull) of divine Reason
   (Nous) in Plato's Myth of the Puppet
   Player, of Laws , discussed, 281
Hell, 77-78
Hellas: and experience-symbolization
   of faith and reason, xvi; rise of histo-
   riography with Herodotus, 99
Hen (one) as divine ground ( aitia ) in
   Plato's Philebus (following
   Parmenides), analyzed, 281
Heraclitas: as mystic philosopher, xiv;
   and faith, xvi; and symbols xynon
   and idiotes, 7, 306; mentioned, 120,
   122, 173, 274, 295, 322
Hermeticism, 297
Herodotus and earliest comprehensive
   historiography of Hellas, 99
Hesiod: Theogony, cited and analyzed,
   392; mentioned, 170, 269, 318, 388,
Hildebrandt, Kurt, 306
Historians' role dependent upon per-
   sonal order and disorder, 6
Historical reality, triadic structure of,
   in ecumenic age, xii. See also Expe-
   rience-symbolization; Reality
Historiography, rise of, as an identify-
   ing element in ecumenic age, three
   separate instances: Hellas, Israel,
   and China, 98-99
History: paradox and meaning in, xxii;
   descriptive versus critical, 2-7; and
   spirit in Germany, 4-6; loss of
   meaning of, experienced in two
   cycles in Western civilization, 54-
   55; and the tensional field of order-
   disorder, 66-67; in deformation
   analyzed, 71; iron Laws of, in doxic
   (ideological) thought, 72; as Christ
   written large, 78; any pronounce-
   ment on meaning of, impossible
   because future is unknowable, 96;
   associated with eighteenth-and
   nineteenth-century ideological
   speculations (Condorcet, Kant,
   Comte, and Marx, mentioned), 97;
   as itself configuration (puzzle over
   subject of historical predication—
   not mankind but Being?—or only
   relations?), 113-14; search for con-
   stants in opens problem of equiva-
   lences of experience-syrnbohzation,
   115, 119; character of, 118; no con-
   stant in, not a given, rather a symbol
   of the experience of the collective as
   a trail left by the moving presence of
   the process, 132-33; God's and
   Hegel's, compared, 221; "end" of, in
   Hegel's thought, discussed, 232-33;
   as noetic quest for divine in time
   dimension, analyzed, 377-78
Hitler, Adolf: Mein Kampf, 8, 11;
    Table Talks, 12; and the aftermath
   of National Socialist estrangement,
   26-27; mentioned, xiii, 1-35
    passim , 278
Hobbes, Thomas, summum malum of,
   discussed, 277
Hofstätter, Hans H., Symbolismus
   und die Kunst der Jahrhundert-
cited, 168
Holy Rollers, egalitarian variety of, discussed, 308
Homer: Iliad, cited, 342; mentioned, 269, 309
Homunculus, 298
Horace, Quintus Horatius Flaccus:
    Satirae, cited, 276; mentioned, 280
Human condition: as existence in
   In-Between, xxi; abiding structure of,
   as the In-Between impervious to
   attempts at magical transformation,
   discussed apropos of Hegel, 225-26.
    See also Metaxy; Reality
Human existence as structured by
   search for understanding of order
   from earliest times, 116
Humanity and how to be a good Chris-
   tian but a questionable man,
   discussed, 174-76
Human nature as epitome of being,
   discussed, 290
Human order, search for constants in,
   and equivalences, 115
Human reality replaced through es-
   trangement symbols "objective-sub-
   jective," 25
Humboldt, Wilhelm von: and theory
   of education ( Bildung ), analyzed,
   18-28; plan of, for a university for
   the man of antispirit, analyzed,
   22-25; narcissistic individuality of,
   summarized, 31-32
Husserl, Edmund: "apodictic begin-
   ning" of phenomenology as the final
   philosophy, analyzed as "apocalyptic
   construct," 310-11; Méditations
and "Krisis der
   europäischen Wissenschaften," cited
   and discussed, 310-11; mentioned, 304
Hypostatization of reflective
   consciousness in Hegel, analyzed, 381

I-Ching, 262
Ideological milieu of 1920s, discussed,
Ideologies, 282
Ideologists, debate with, as possible
   regarding person-peripheral but not
   concerning person-central areas,
Ideologue, character of, analyzed,
Ideology: and dogmatism, 55; experi-
   ences of nonexistent reality as being
   illusions, 67; objections to doctrinal
   truth, discussed, 67. See also Gnos-
   ticism; Hegel
Identitätsphilosophie, 344
Idiotes: as the private man in Hera-
   clitus' sense, of closed existence, 7;
   contrasted to a political subject, 26
Illiteracy, meaning of, 15, 18
Illumination through noesis and tran-
   scendence, 47
Illusion and ideological thought,
   illustrated by Feuerbach, Marx, and
   Freud, 67-69
Imago Dei: as man's destiny, 7; and
   disturbed consciousness, 15; and
   Mann's Doctor Faustus and Ecce-
   Homo, 17; man's nature as, 64; how
   broken through contemporary
   deculturation and deformation,
   discussed, 178
Immortality: as language symbol
   engendered by religious experience, 52;
   as symbol in tension with mortality,
   summary, 86-87; two modes of
   experience-symbolization, 92-94
Immortalizing as experience, xv; as
   experience-symbol emerging in unfold-
   ing of rational consciousness, the
   subject of misunderstanding and
   attack historically, discussed, 280
In-Between reality [ metaxy ): noetic
and pneumatic participation in, xii, xv; characterized, 119-22; the meaning of life sought through meditative search of, 176; question-answer and Saving Tale in search of, analyzed, 186-88; and extraordinary divine intensity of Christ as theotes of Col. 2: 9, p. 193; with reference to dialectics of Hegel, analyzed, 232-34; mentioned, 259. See also Equivalences; Experience-symbolization; Metaxy; Reality; Truth; Vision

Incest in Henry James's Turn of the
and myth, 170-71
Indelible present inserted as technical
   term to designate presence of the
   "God" revealed by Plato's Vision (in
    Laws IV), discussed, 346-48
India, 100
Intellect, properties of (Illumination,
   Transcendence, Ideation, Reasoning), 50
Intellect and Reason, 50
Irenaeus' Adversus Haereses, quoted
   and analyzed, 200-201
Islam, l00
Israel: and experience-symbolization
   of faith and reason, xvi; and histo-
   riography of, in Old Testament
   largely that of the Deuteronomic
   history of Kings, 99. See also Bible
Israel and Judah, kingdoms of, 102
"It" of reality, discussed, 364-65

James, Henry, The Turn of the Screw,
   considered, 134-71
James, William: Varieties of Religious
discussed, 56-57; anal-
   ysis and conception of "pure
   experience," 131; letter to Bertrand
   Russell, quoted regarding loss of
   contact with reality induced by
   person-peripheral intellection, 166
Jaspers, Karl: the "axis-time" of his-
   tory, xii, 101; Origin and Goal of
cited, 101; mentioned, 104,
Jena, Battle of, 236
Jeremiah's analysis of prophetic exis-
   tence, 306
Jesus: compared with Socrates,
   180-81; identified by Peter as the
   Christ, gospel account analyzed as
   drama of divine revelation,
   202-203; mentioned, 101, 216
Jews: and Niemöller, 10-11, 12;
   mentioned, 34
John the Baptist, 204
Joyce, James, 306
Judaeo-Christianity, 173
Judgment of the dead, Plato's myths
   of, and Gospel of John's Last Day,
   compared, 181-82
Jung, Carl J. on myth, 93, 284
Justin the Martyr's Dialogue, cited and
   discussed, 173

Kafka, Franz: In der Strafkolonie,
   cited, 163; Schloss and Prozess, 164
Kant, Immanuel: Critique of Pure
discussed, 68-69, 380;
   mentioned, 97
Kantian methodology, defectiveness
   of, discussed, 305
Kierkegaard, Sören, 306
King Ch'ien, 99
Knowledge—desire to know in Aris-
   totle compared with Leibniz, 43. See
   also Epistemology; Reality; Reason;
   Science; Truth
Kojève, Alexandre: Introduction à la
   lecture de Hegel,
cited, 231n;
   interpretation of Hegel's
    Phänomenologie, discussed, 251-52;
   mentioned, 297
Kommerell, Max, 306
Kosmos: and the experience of immor-
   tality, discussed and summarized in
   two modes, compact and differentiated,
Krauss, Karl: Traumstück, quoted and
   analyzed, 335; mentioned, 164, 308

Lamentations of Jeremiah, compared
   with Thomas Mann's Doctor
Language: and spiritual deformation
   (in Heidegger), 8-10; the common
   of theology and philosophy as used
   by Voegelin, discussed, 292-93;
   Voegelin's vocabulary not doctrinal
   but within Christian orbit, 294;
   paradoxic structures in process of
   noetic search of the divine pose
   linguistic complications, dichotomies
   listed and analyzed, 378
Lao-tse, 112
Lazarus, 180
Leibniz, Baron Gottfried Wilhelm von:
    Principes de la nature et de la grâce,
   discussed, 43, 380; in Heidegger's
   philosophy, 43-44; and experiential
   structure of reality, 49
Lévi-Strauss, Claude, 278
Liberalism, 304
Libido dominandi: in egophanic
   rebellion, xvii; varieties of, explored,
   76; and Hegel, discussed, 216, 217,
   218; mentioned, 256, 260, 282, 286,
   308, 316-17, 320, 328. See also
Light mysticism: of Anselm, xxii; 383;
   symbolized, 131; and Vision in
   Plato, 360-65
Linguistic disturbance and estrange-
   ment from reality, 20
Literalist's deformation of reality, ana-
   lyzed, 75-76
Locke, John, 259
Logos: as incarnate Word, xvi; In-the-
   Beginning in Hegel and the Gospel
   of John, discussed, 255
Logos spermatikos —Word of philoso-
   phy and of Gospel the same, the
   latter in a state of perfection (Justin),
Löwith, Karl, Meaning in History,
   alluded to, 96

Ma'at: divine order channeled to
   Pharaoh in ancient Egypt, 63-64;
   mentioned, 92
Mache athanatos (undying struggle):
   the undying struggle (of Plato) and
   immortality, xxii; discussed, 365
Madness, contemporary, defined in
   sense of Aeschylus' nosos, 55-56
Magic: as invoked by Hegel to achieve
   mastery ( Herrschaft ) over history
   and reality, discussed, 220-22; and
   system, 224; of speech and language,
   relationship of word intoxication
   and drug addiction, analyzed,
   330-33. See also Deformation;
   Hegel; Marx; Reason; Sorcery
Magic of the extreme—passions and
   the tension between dream and reality
   (illustrated from Shakespeare),
   analyzed, 328
Magician: designation part of activist
   dreamer's self-interpretation, as in
   Hegel and Nietzsche, analyzed,
   324-25; rejection of reason a disease
   of the mind ( morbos animi ), analyzed, 325-26
Mahabharata, 100
Mahmud, empire of, 100
Malak (messenger), 204
Malinowski, Bronsilaw Kasper: and
   magic in Hegel, discussed, 297;
   mentioned, 330
Man: time and timelessness in experi-
   ence of, and symbols engendered
   thereby, 80-81; as questioner in
   Plato and Aristotle, 175; as zoon
   noun echon, zoon noetikon, animal
   rationale, zoon politikon, zoon
discussed, 267-73. See
History; Reason; Reality
Mann, Thomas: on the intellectual
   milieu of Munich in the 1920s, 4-5;
    Doctor Faustus, discussed as a great
   lamentation, 4-5, 16-18; Wael-
cited, 168; mentioned,
Mannerism, 151
Marx, Karl: and gnosticism, xi; early
writings of, 20; relationship of, to Feuerbach, and critique of religion, 69; on the meaning of history, 96- 97; Communist Manifesto, quoted in comparison with Hegel's terminology (i. e., bisherige, etc. ), 239-40; and eristic phantasy, discussed, 286- 87; and social process of history as a mental disease ( kinesis ), analyzed, 287; as dreamworld activist, whose dream is both comprehensive and analytically obscure, analyzed, 318- 20; mentioned, 83, 156, 188, 232, 258, 277, 283, 296, 304, 308, 311, 324. See also Deformation; Hegel; History; Gnosticism; Reality
Marxian Communism, perfect realm
   of (realm of freedom), as objectifica-
   tion of apocalypse of millennium,
Marxian speculation and symbols of
   afterlife, 81
Mass movements and totalitarian gov-
   ernments, discussed, 307
Medic Empire, 102
Meditation, structure of, analyzed,
   371-74. See also Experience-
   symbolization; Vision
Merleau-Ponty, Maurice: Humanisme
   et Terreur,
cited and discussed,
   285-86; mentioned, 259
Messiah, 205-206
Messiasgeheimnis as the great secret
   of Caesarea Philippi (Matt. 16:
   13-20), explored, 203
Metalepsis (participation), 259, 262
Metaphysics: of Aristotle and Thomas
   Aquinas, 40; origin of term,
   discussed, 382
Metastasis: when tension of existence
   snaps, 81; of existential tension as a
   whole by Hegel, analyzed, 245-46;
   dyadic monad as Geist in process of,
   analyzed, 254-55
Metastatic faith, forms and rationale
   of, analyzed, 76-77
Metastatic imagination in Hegel's
   thought, discussed, 225
Metaxy: as In-Between reality, xx; and
paradox of existence, xxii; and symbols presence and flow of presence, explained, 77; as tensionally structuring human existence, between life and death, immortality and mortality, etc., 119-20, 290; fallacy of splitting tensional pairs (hypostatizing), discussed, 120; range of mean- ing attaching to experience-symbol of, analyzed, 279; Life and Death differentiated behind Reason and passions as moving forces in, analyzed, 281-82; man's perspective in, analyzed, 283; dialectic and eristic in, with an inventory of modern eristic deformations of reality, discussed, 283-84; Hegel's attempt to reconstitute, discussed, 300; tension of abolished, consciousness transfigured into divine Logos itself by Hegel, analyzed, 340; cognitive structure internal to, in Anselm's noetic quest, analyzed, 384; mentioned, 259, 280, 337. See also Equivalences; Experience-symbolization; In-Between; Truth
Meyer, Eduard, 306
Millennium: from Apocalypse of John,
   discussed, 107; objectified as perfect
   realm of reason, positive science,
   Marxian Communism, utopia, etc.,
   in modern period, 107
Milton, John: Paradise Lost and satanism,
   discussed, 153-57; mentioned, 167
Misplaced concreteness, fallacy of,
   discussed, 123
Modern interpretation of existence as
   eristic phantasy overwhelmed by
   apeirontic depth, anxiety, analyzed,
Modernity: incarnate in Hegel and his
   system, characteristics discussed,
   216-17; Hegel's case paradigmatic
   of, 218-19; as shaped by gnosticism,
   Hermeticism, alchemy, and magic of
   violence, discussed, 298. See also
   Deformation; Hegel; Truth
Modes of existence in truth and in
   untruth, as affecting rational debate, 36
Mohammedans and noesis, 50
Monogenes in Plato's Timaeus, the
   cosmos as the one-born divine copy
   of the Paradigm, analyzed, 392
Morbis animi (mentally diseased): and
    aspernatio rationis of Cicero, 322,
   323; mentioned, 289, 308. See also
Mortal ( thnetos ), 279
More, Thomas, 316
Moses, 101, 104, 195
Musil, Robert: on Second Reality, 36;
    Mann ohne Eigenschaften, cited,
Mystic philosophers: Heraclitus and
   Plato, xiv; and Voegelin, xviii;
   Hegel's true self as, explained, 245; and
   Hegel's spiritual biography, 248. See
Anselm; Vision
Myth: problems of symbolizing differ-
   entiating experience and, discussed,
   93; androgynic, discussed, 168-70;
   symbol of pulls ( helkein ) in Plato's,
   179-85, 281; theory of, as language
   in which experiences of human-divine
   participation in the In-Between
   become articulate, 188-89; theory
   of, analyzed, 339-45
Myth and Philosophy as languages of
   truth for Aristotle, 125-26

Napoleon, 102, 220, 235, 251, 253
Napoleonic Empire and Hegel's Sys-
   tem of Science, analyzed, 226
National Socialism: and defective
   social science, xix; and the German
   university, 1-35 passim ;
   mentioned, 301-311
"Natural reason" as a medieval mis-
   conception, based on doctrinaire
   distinction between reason and
   "supernatural revelation, " resulting
   in a series of consequent
   deformations, analyzed, 339
Nature of man, theory of, discussed,
   257-59, 262-63. See also Reality;
Nihilism as delineated by Hegel,
Neo-Kantianism of Marburg school,
Neoplatonism: and the triadic dia-
   lectics of Proclus related to Hegel,
   discussed, 296-97; revival of, in
   fifteenth century and Corpus
discussed, 297;
   mentioned, 244-45
New Christs and modern messianism,
   in Hegel, 215-16
Niemöller, Martin, relationship of, to
   Hitler and National Socialism,
Niethammer, F.I.,Hegel's letter of
   1814 to, quoted and analyzed, 236,
   250, 252
Nietzsche, Friedrich: Of the Uses and
   Abuses of History for Life,
2, 3;
   three types of history in, 3; the
   degradation of symbols and, 25; and
   symbols of self-salvation, 76-77;
   and the Eternal Return, 159; refusal
   of, to participate in divinely ordered
   cosmos ends in proclamation of the
    Übermensch, 163-64; Wille zur
quoted and analyzed, 324-
   25; mentioned, 232
Noesis: as noetic search for under-
   standing of the Whole, xv; limits of,
   xxii; common to philosophy and
   gospel, 192; logion of Matt. 11: 27
   explored in noetic context, principal
   questions enumerated, 207-12; utility
   of, in illuminating modern exis-
   tence, suggested, 212; and Greek
   philosophy's critical standards of
   rational exploration of consciousness,
   discussed, 264; order symbolized
   (diagram with explanations), 287-91
Noetic and pneumatic modes of
   truth—philosophical and New Tes-
   tament truths compared and
   contrasted, 189-90
Noetic structure of existence: the
   experience of transcendence and the
   origin and end of existence, 47;
   traced from texts by Aristotle and
   Aquinas, 49
Nonexistent reality, symbolization and
   loss of meaning of, 52, 54
Norden, Eduard, Agnostos Theos,
   cited, 200
Nosos as Aeschylean spiritual disease,
Nosos or nosema of psyche in
   Heraclitus, Aeschylus, Plato, 322
Noun echon —a man who has reason
   in Aristotle's usage, 45
Nous (Reason): in Aristotle, xvi;
   meaning in Aristotle as rationality
   in the world and in human action,
   45; in man's experience of existence,
   46-47; of Anaxagoras as adapted
   by Hegel, analyzed, 219. See also

Objective-subjective and estrange-
   ment, 24-25
Oedipus, 170
Old and New Testaments, 309
Ontology, origin and intent of term,
   analyzed, 382
Open consciousness: great literary
   works of past only comprehensible
   with, analyzed, 309; of normal man-
   kind, 309
Openness: of well-ordered soul, xvii;
   of Bergson and William James as the
   exception, 166
Open Society of Popper and Bergson,
Order, personal and social, dependent
   upon Man's existence in immediacy
   under God, 64
Origen: Contra Celsum, cited, 197;
   mentioned, 294
Original sin, 282
Originality: lack of, as truth test, 122;
   and equivalent symbolizations,
   analyzed, 122-23

Pandora, 318
Pantocrator of Revelation 19 compared
   with Matthean Jesus as Messiah,
Paradox of history and human
   condition, xxi-xxii
Parmenides, xvi, 122, 270, 391
Participation: experienced as tension,
   xiv; noetic and pneumatic, xv;
   language of, common to philosophy and
   Scripture (problem of revelation and
   "natural reason"), analyzed, 187-88;
   mentioned, 259. See also Aristotle;
   Experience-symbolization; In-
   Between; Metaxy; Plato; Vision
Pascal, Blaise: and modernity, 46; and
   ennui in seventeenth century, com-
   pared with post-French Revolution
   period, 213; Mémorial, quoted, 366;
   mentioned, 120, 163, 217
Paul, and gnosticism, 86; and theory of
    oikoumene, the Second Coming of
   Christ after gospel penetrates, 110;
   missionary fervor of, 110-11; writ-
   ings quoted, discussed (Epistles to
   Corinthians and Galatians) and
   compared with Aristotle's Meta-
190-92; areopagus speech
   proclaiming the Unknown God
   ( agnostos theos ), 199; conversion of,
   203; I Cor. 2: 6-13, analyzed, 285;
   mentioned, 56, 61, 122
Peitho (persuasion) in Plato's sense,
   34, 267. See also Philosophy; Plato
Peras (limit): in Aristotle, 44-45;
   meaning in philosophy, 47-48
Periagoge: in Plato's Republic , xx; as
   Plato's symbol of conversion, 184;
   and epistrophe, 248
Persian Empire, 100
Personality; indefeasible integrity of
   individual human, xvi-xvii; and
   Reason, 287-90
Peter, 202
Phenomenology of Husserl, 304
Philia politike of Aristotle, discussed, 61-62
Philology, Wolf's definition of classi-
   cal, quoted and discussed, 256
Philosopher: office of and conditions
   of rational debate, 38-39; two rules
   for modern, 65; search of, character-
   ized, 116-17; and representative
   truth, 180
Philosophical illiteracy, 206
Philosophical science, xv
Philosophy: and history, xi; Ionian
speculation on cosmos and Aristotle in, 46; as doctrine, 53-54; and non- existent reality, 54; renewed vitality of, in twentieth century, 57-58; participation in nonexistent reality and problem of "post-," 77-78; as third religion succeeding Catholicism and Protestantism with Hegel as its founder, analyzed, 215-17; and magical transformation of reality in Hegel, discussed, 220-21; as grimoire of magician in Hegel's version, analyzed, 222-31; Plato's and Hegel's the same, since philosophers should rule, Hegel's view of discussed, 234-35; meaning of term disputed, discussed, 258-59; Greek creation of, as science of the nature of man, discussed, 258-59; Greek noetic summarized and juxtaposed to contemporary problems of analysis, 264; meaning of, as experience- symbol in classical antiquity, analyzed, 270-72; defined experientially, as a man's responsive pursuit of his questioning unrest to the divine source that has aroused it, 272. See also Consciousness, Reality, Truth
Philosophy of history: changing theory
   of history, xii; defined as the scien-
   tific study of patterns in history, 95;
   concerned with equivalences of
   experience-symbols, 116
Physics and astronomy: in classical
   and scholastic philosophy, 40;
   Aristotle and Aquinas on
   infinity of time and space, 46
Pilate, 202
Piranesi, Giambattista, Carceri, cited,
Pistis (trust,faith) in reality as intel-
   ligibly ordered ( i.e. , as a Cosmos),
   127. See also Experience-symboliza-
   tion; Faith; Fides quaerens
Plato: as mystic philosopher, xiv; and
Nous as the Third God after Kronos and Zeus in Laws , xvi; Symposium, Republic , and symbolizations of apperceptive experiences ( periagoge, Agathon) , xx; and Puppet Master in Laws , xxii; and education, 22; and peitho, 34; and symbolization of philosophy as practice of dying, 42; anthropological principle of, stated and restated to include history, 66; principle of, that society is man written large, 66; deformation of thought of, by ideologies, 71; Gorgias, quoted, 83, 90; Phaedrus, 91; Epinomis and the philosopher's myth compared with traditional myth, 93; Timaeus, discussed, 126-27, 390-92, 393; Symposium, cited, 168; Republic (621b-c), quoted as parallel of passage in James 1: 27 and 2 Pet. 3: 14, analyzed, 179; myth of Er the Pamphylian ( Republic ), discussed, 180; Apology, discussed, 180; Republic , cited, 184; play of the pulls in, analyzed ( helkein, drawing, etc.), 185; Theaetetus and Timaeus, compared with John, Colossians, in symbolizing tension toward divine reality, 194; Gorgias, quoted, 196; Phaedrus, cited and analyzed, 208-209; theory of myth of, contrasted with Hegel's treatment of myth and Geist, 232-33; Theaetetus, quoted, 269; Republic , quoted and analyzed, 272-73; Philebus, quoted, 272; Symposium and Philebus, cited as sources of symbol metaxy ( q.v. ), discussed, 279; Philebus, 281; Timaeus, quoted and discussed, 282; Philebus, discussed, 283; Gorgias, quoted and discussed, 332-33; Laws , discussed, 333; Republic , quoted, 334-35; puppet myth of his Laws , analyzed, 342-45; Laws IV, quoted and analyzed, 348-49; Parmenides, quoted and analyzed, 353-55; Phaedrus and Timaeus, cited, 381; Phaedrus and the meaning of the metaxy in, analyzed, 384; Republic II and Laws X, cited and analyzed, 386; Republic , cited and analyzed, 389; Timaeus, quoted and analyzed, 390, 391; Timaeus, quoted, 393; mentioned, 53, 56, 61, 88, 120, 122, 173, 175, 227, 244-45, 253, 258, 260-61, 274, 322, 326, 390
Plotinus: on alienation, 82-83;
    Enneads, quoted and discussed, 209;
    relation of, to Hegel's thought,
   analyzed 244; prayer of, quoted, 393;
   mentioned, 212
Pneuma (spirit), meaning of, in New
   Testament, analyzed, 370
Pneumatic experience in Exodus and
   Gospel of John, xv
Pneumopathology: as disease of the
   spirit (Schelling), 6; closure of, can
   be broken, 30; and German public
   consciousness, 35; and Hegel's
   megalomania, discussed, 232-33;
   mentioned, 278, 388
Polybius' theory of ecumenic empire,
   discussed, 109-10
Polytheism, question of, 88-89
Popper, Karl, "Open Society" of,
   compared with Bergson's, 72-73
Positivism and estrangement from
   reality, 24-16; mentioned, 112, 259.
    See also Comte; Deformation;
Positivism of Vienna School (Witt-
   genstein and Russell), 304
Post-Christian Age as deformation of
   history or, alternatively, as emblem-
   atic of attempt at recovery of reality,
Power as Hegel's obsession, discussed,
Praeparatio evangelica, 204
Prayers in Plotinus, Plato's Timaeus,
   and by Goethe, quoted, 393
Praz, Mario, Romantic Agony, cited,
Prima causa: and the problem of in-
   finite regress, 45
Prime mover in ancient and modern
   metaphysics, 40-41
Pritchard, James B., edition of ANET
   ( Ancient Near Eastern Texts Relat-
   ing to the Old Testament
), cited and
   quoted, 196
Process of consciousness: traced in
   both equivalences of historical symbols
   and experiences of depth in
   psyche as continuity, 129; in mode
   of presence, 130; wholeness of pres-
   ence of experience expressed by
   symbol "luminous," 131
Proofs of God's existence: in Aristotle
   and Aquinas, meaning of, 48; not an
    apodeixis but an epideixis,
   analyzed, 388
Protestant fundamentalist, 53
Protestant principle in Hegel,
   discussed, 299
Protestantism, 214-15
Proust, Marcel, 306
Pseudo-Dionysius, 294, 361
Psyche (soul), differentiation of,
   expands quest of the ground by the
   dimension of critical consciousness
   (questioning), discussed, 271-72
Psychopathology, varieties of, result-
   ing from fragmentation of experi-
   enced tension of existence,
   analyzed, 274-79
Public consciousness: and National
   Socialism, ambivalence of terms
    emigration and revolution in, 28;
   and the struggle to overcome
   estrangement and pneumopathology,
Puppet Player, of Laws , 281
Purana literature, l00
Pure theory of law (Kelsen's legal
   positivism), 304

Question: of the origin and end of
   existence, 47-49; man the ques-
   tioner discussed and relation of, to
   answer, analyzed, 175; prohibition
   against asking, by Comte and Marx,
   discussed, 304-305; quod Deus
(of Thomas Aquinas) presup-
   poses scriptural article of faith
   (Exod. 3: 14), analyzed, 378-79

Rabelais, Francois, 168
Rational argument and reality, 36
Reality: symbolization by analogy of,
beyond existence (God), 48; loss of, through doctrinal hardening, analyzed, 175; imaginative destruction of, traced, by Sartre, 176-77; differentiation of, in experience-symbolization, 194-95; dynamics of process of, poorly understood, illustrated by Before-and-After symbols, 195-96; of gospel and tendency to disintegrate into historical Jesus and doctrinal Christ, analyzed, 201-202; destruction and deformation of, through Hegel's grimoire, discussed, 225-26; First and Second, related to discussion of Hegel, 237-39, 324; dirempted, reconciled through Hegel's magical words ( Zauberworte ), analyzed, 240; as participatory In-Between ( metaxy ) and modern deformations of, discussed, 258-60; mystery of divine presence of, empirically attested since Stone Age, discussed, 293; as experienced and dogmatized, discussed, 294; violation of limits of structure of, by Hegel's transformative expansion of consciousness, discussed, 300; no adequate science of, existed in first half of twentieth century, discussed, 304; reciprocity of Man's conscious existence as an event within, and reflective awareness of human con- sciousness as itself constituted by that of which it is conscious, analyzed, 312; contrasted with dreamworld, 317-18; Platonic-Aristotelian image of, discussed, 320-25; "world" of dreamworld, examined, 321-22; of the activist dreamer and the philosopher compared, analyzed, 323-26; structure of, noetically searched in partnership with God whose divinity as an event in reality is sought, analyzed 376-77; in Plato's Timaeus becomes an ordered oneness accessible to mathematical analysis, discussed, 391
Reason: as noetic search, xv; no such
thing as merely "natural, " xxii, 187-88; history of, in Justin, 173; criteria whereby undeformed analyzes deformed, made explicit, 178; only millennial life of, can cure its secular deformation, this by recovering the philosophers' question, analyzed, 179; problem of revelation and, analyzed, 187-88; as constituent of humanity at all times, analyzed, 265-91; as Nous discovered by Hellenic philosophers to be source of order in psyche of man, 265; relation to Plato's spiritual man ( daimonios aner ) and Aristotle's mature man ( spoudaios ), analyzed, 266-67; discovery of marked epoch in history, one in which we still live, analyzed, 266—67; as ordering force in existence, analyzed, 267- 89; the vocabulary of inquiry in mode of, analyzed, 269-70; consubstantiality of Nous with the aition it apperceives, discussed, 271; complex of Nous symbols developed by Plato and Aristotle, discussed, and comprehensive relationship identified experientially as the tension of existence, analyzed, 272-73; experimental strands concretely identified as conducing to its differentiation in Hellenic philosophy, discussed, 273-74; related to faith and trust ( pistis ) in Cosmos, analyzed, 273; and love ( philia, eros ) for divine source of order, 273; decisive importance of the tensional context of, stressed and discussed, 273-74; abstraction of, from context results in various psychopathologies, analyzed, 274-79; anxiety as pathology resulting from loss of, surveyed and analyzed, 277-78; "man cannot live by perversion alone, " thus resists pathologies forming murderous grotesque, discussed, 278; and Schelling's pneumopathology, discussed, 278; life of, in classsic sense ( bios theoretikos ) is in tension between Life and Death, discussed, 279- 87; experience of immortalizing ( athanatizien ), the storm center of misunderstanding, 280; distortion of noetic order results from overemphasizing tension of, with passions, analyzed, 280-81
Reason and being, relationship of,
Reductionist fallacy as evidence of
   pneumopathology, discussed, 278, 290
Reflective consciousness, xv
Reflective distance as technical term
   relating to moments of divine-
   human encounters and their artic-
   ulation in symbols, analyzed, 345
Reflective participation in In-Between,
   at core of equivalences of experi-
   ence-symbolization traceable
   throughout history, discussed,
Reformation, 214-15
Religion: and Immortality, discussed,
   52; succeeded by philosophy in early
   Hegel, absorbed by philosophy in
   late Hegel, discussed, 218
Representative humanity: problem of,
   exemplified when single personality
   receives insights valid for all man-
   kind, analyzed, 111; tension created
   by between new insight and old
   conventions, 112; Vico, Comte, and
   ideologues in roles of, analyzed, 112
Resistance: to corruption as motivat-
   ing philosopher, discussed, xix;
   to deformation of consciousness
   through climate of opinion, dis-
   cussed, 262-63; philosophers',
   against personal and social disorder
   as a process in reality named Reason
   (Nous) by Plato and Aristotle, 265;
   as both force and criterion of order,
Restrictive school philosophies and
   methodologies, of twentieth
   century, discussed, 308
Revolt: egophantic, of ideologies
   analyzed, 73-76; reformative, against
   ideological deformation and
   deculturalation of mid-twentieth
   century, analyzed, 308-310
Revelation, analysis of relation of, to
   reason in Plato's philosophy,
   discussed, 187-88
Roman Empire, theory of, as ecumenic
   developed by Polybius, 109
Romanticism, 151
Romantic narcissism, and Humboldt's
   reform of German education, 24
Rousseau, Jean Jacques, Reveries du
   promeneur solitaire,
20; mentioned,
Russell, Bertrand, 166, 304

Salin, Edgar, 306
Sapiens, duty of, to debate crucial
   issues of human existence, 38. See
    also Aquinas; Aristotle
Sartre, Jean Paul: Huis-Clos, cited,
   159; loss of reality and assertion of
   the Ego ( moi ), discussed, 176; and
   the meaningless facticité of
   existence, discussed, 259-60;
   mentioned, 277-78
Satan, 170
Saving Tale, as experience-symbol,
   analyzed, 186-87
Scheler, Max, distinction of, between
    personperiphere and personzentrale
   areas of reality, 36-37
Schelling, F. W. J.: on pneumopa-
or disease of the spirit, dis-
   cussed, 6; problem of an absolute in
   théogonie speculation of, 130;
   mentioned, 127, 278, 388
Schiller, Friedrich: Die Braut von
quoted, 5; Raeuber,
   quoted, 157; Universal History,
   discussed, 282-83
Scholastic philosophers, their articula-
   tion of contigent and necessary
   being, discussed, 195
Schramm, Percy E., characterization
   by, of Hitler in Hitlers
Schütz, Alfred, 310, 314
Science: and of estrangement from
   reality, "objective science, " 22-23; in
   contrast to noetic ordering of knowl-
   edge, 24; German contact with
   Western, lost as a result of National
   Socialist destruction of society, 31;
   as Das absolute Wissen in Hegel's
   writings, analyzed, 219; of classical
   philology, discussed, 256; flowering
   of, in historical, literary, philosophi-
   cal spheres in twentieth century,
   discussed, 262-64, 302
Scientism, relation of, to alienation
   ideology and the problem of histori-
   cal stratification of experience, 94
Scipio Africanus the Elder and Poly-
   bius of ecumenic empire, 109-10
Scotosis, as deformation of truth by
   obscuring reality, discussed, 118
Scotus Erigena, Johannes, 294
Screw turned, discussion of aspects of
   Henry James's novel, 146-47, 149
Search: the Platonic zetesis and
   Aristotelian aporein, analyzed, 175;
   philosopher's zetesis moves from
   question of Life and Death to the
   answer in the Saving Tale, analyzed
   and compared with gospel, 182-85
Sebba, Gregor, 377n
Sebba, Helen, 377n
Second Reality: as political dream-
   worlds of ideologies, xxi; as Musil's
   symbol of deformation, 16; in Hum-
   boldt's version, 33-34; ideologies
   and rational debate, 36-37; as
   recent phenomena, 37-38; their
   perversion of parts of the experience of
   reality, 44; defined as deformation
   of truth of existence, 49; Hegel's
   deformation of reality in the
    Phänomenologie analyzed as, 242-54;
   mentioned, 121, 232, 237
Self-salvation, varieties of, adum-
   brated, forms of metastasis, 76-77
Soul, open and closed, of Bergson,
   discussed, 237
Sertillanges, A. D., 306
Sextus Empiricus, 5 5
Shakespeare, William: Macbeth,
   quoted to illustrate pneumopathol-
   ogy, 6-7; Sonnet 129, quoted and
   analyzed, 328-31; mentioned, 309
Scheinprobleme (illusory problems) in
   positivism, discussed, 259
Sheol, as immortality symbol,
   discussed, 91
Shih Huang Ti, 99
Skepticism, from Pyrrhonian to vul-
   garian agnosticism, analyzed, 54-55
Social science, inadequacies of posi-
   tivist, discussed, xix
Socrates and Jesus: compared, 180-81;
   mentioned, 173
Solzhenitsyn, Aleksandr, and Gnostic
   ideologies, xvii
Son of God: as Christ's self-designa-
   tion in gospel, analyzed, 203; men-
   tioned, 205
Song of Harper, 59
Sorcery, in Hegel's thought as imagina-
   tive project, discussed, 221-22,
   245-55. See also Hegel; Gnosticism
Southwest German school of "value"
   philosophy, 304
Spengler, Oswald: cycles of history,
   xii; Decline of the West, 306
Spirit, defined as openness of man to
   divine ground, 7
Spiritual outbursts: characteristic of
   pattern identifying ecumenic age in
   philosophy of Hellas, in prophetism
   of Israel, discussed, 180;
   Confucianism and Taoism of China,
   in Buddhism of India, and in
   Zoroastrianism of Persia, analyzed,
Spoudaios, as Aristotle's mature man,
Ssu-ma Ch'ien, as first great Chinese
   historiographer, 99
Stalin, 278
Stasis, great, of mid-twentieth cen-
   tury, as conflict between open and
   restrictively deformed existence,
   analyzed, 307-10
Stoics: symbols of existential disorder
   listed and discussed, 274-77;
   mentioned, 230, 322
Strauss, Leo, disagreement of, with
   Voegelin over place of faith in
   philosophy, xvi
Structuralism, 278
Sumer, 102
Summum Bonum: in Aristotle and
   Aquinas, 45; contrasted with
   Hobbes's anxiety experience-symbol,
   summum malum, discussed, 277
Superbia vitae, 282
Superman ( Übermensch ): advent of,
   described by Nietzsche in Wille zur
analyzed, 324-25
Surrealism, 151
Swedenborg, Emanuel, 168
Symbolisms: of myth, philosophy, and
   revelation compared with Hegel's
   deformations of them, 237-38.
    See also Experience-symbolization;
Symbolistic art, contrasted with
   Aeschylean drama, 152
Symbolization, modes of and crisis in,
   discussed, 93
Symbols: of open and closed existence,
   21; distinguished from concepts, 52;
   become opaque for engendering
   truth over time, hence doctrinaire
   theology and metaphysics, 118;
   Before-and-After, analyzed, 195-96
Synopsis of "Wisdom and the Magic of
   the Extreme: A Meditation,"
System: as alienation experience-
   symbol perfected by Hegel, analyzed
   as type of modernist ideological
   speculation par excellence, 89-91;
   of science in Hegel, analyzed, 127;
   creation of, by Hegel so as to assert
   scientific certitude for his philoso-
   phy, analyzed, 216-17; as perver-
   sion of experience of mystery of
   divine presence in reality, discussed,
   300; mentioned, 286, 287, 391, 392

Taoism, l00
Tasis (tension): as experience-symbol,
   discussed, xiv, 267-73; as defining
   field of philosophizing, 65-66
Theology: comparison of that of New
   Testament, Plato, and Egyptian
   Amon Hymns, 194-95; Christian
   school and mystical (experiential),
   separated in Middle Ages, a crucial
   development, 199-200; Gnostic
   splitting of God of beginning from
   God of Beyond, former evil, 200;
   contrast of theologica mystica to
    theologica dogmatica, discussed,
   294; Plato's neologism in the
    Republic (379a) in phrase typoi peri
analyzed, 389
Theotos (divine reality) as symbol for
   Christ coined by Paul in Col. 2: 9,
   pp. 192-93, 194
Third Reich and the German univer-
   sity, 1
Thucydides, 322
Tolma (restlessness) in Plotinus, com-
   pared with Zerrissenheit in Hegel,
   analyzed, 144
Topoi, unquestioned, and problem
   rational debate, discussed, 50
Totalitarian activists' dreams, 259-60,
Toynbee, Arnold J., quoted, 95; A
   Study of History,
cited, 98; critique
   of Jaspers'axis-time concept, 101;
   civilizations as intelligible units of
   meaning in theory of history of, 102;
   mentioned, xii, 172
Trafalgar, 235
Translatio imperii, 237
Tricks: of ideologue in asserting "the
   experience is an illusion" as a polemi-
   cal device, 69-70; as played in the
   mode of eristics by Hegel on Aristotle
   and Saint Paul, analyzed, 284-87;
   and magic in Hegel and perversion of
   dialectics into eristics and a system
   of science, 286-87; Hegel's play with
    Geist and Wesen as, discussed, 302
Trobriand islanders, 297
Truth: representative character of, in
philosophizing, xv; as presented in rational debate, 38; in Aquinas, the ultimate end of the universe as the supreme good of intellect, 39; in Aristotle, the order of being at the same time an order of, 39; of existence, 44; in Aquinas, relation of rational debate to, 49-50; and symbols of nonexistent reality, 52; meditative reconstruction of, 53; in deformation, analyzed, 70; propositional, in philosophy, discussed, 117; that test of validity of asserted is lack of originality, analyzed, 122- 23; no ultimate or absolute but representative, emerges for the meditative process beyond constancy and equivalence, 132-33; representatively gained by philosophers for mankind, 180; and resistance to ideological atmosphere of 1920s, discussed, 307; of consciousness as essentially historical, analyzed, 313; the problematical nature of, of reality, analyzed, 326; of reality, of language, and of man's existence, in Plato's noesis, analyzed, 334-39; in noetic and pneumatic experience- symbohzation of Platonism and Christianity, compared and analyzed, 365-71 Truth of existence defined, 49
The Turn of the Screw, why not sus-
   ceptible to philosophical analysis at
   all, discussed, 158-61
Tyranny as egophanic rebellion, xvii

Übermensch (superman), in Hegel,
   Nietzsche, and Marx, discussed, 232
Unknown God: analysis of revolution-
   ary process by which differentiated
   from cosmological divinities, 196-
   99; as the God revealed through
   Christ in the historical drama of
   revelation, 198-99; existential move-
   ment of differentiating of, related to
   gnosticism, 211
Universities: in modern Germany,
   analyzed, 1-35 passim ; role in
   fostering deculturation, analyzed,
Upanishads, 100
Utopia (Nowhere): as a symbolism
   created by Thomas More, discussed,
   316-21; in thought of dreamworld
   activists, discussed, 315; and
   Absurdity as opposite pole of dreamers'
   consciousness, discussed, 317

Valéry, Paul, 306
Values: and estrangement, 25; and
   value-free science as deformations,
   72; as outmoded terminology,
Via negativa, via remotiva, 49
Vico, Giambattista, as modern repre-
   sentative man, 112
Voegelin, Eric: biographical, xiii;
lecture course "Hitler and the Germans, " 1; Christianity as portrayed in work of, discussed, 293-94; vocabulary of, 294-95; Critique of Hegel of, discussed in light of Altizer's criticisms, 295-302; the "story"of relationship of, to the study of Hegel over the years, told and discussed, 296-98; The Ecumenic Age, quoted, 299; unraveling of the "core" of Hegel's difficulties in a series of misconstructions, beginning from the relation between being and thought, analyzed, 299-300
—philosophy of, xiii-xiv; as an Anselmian fides quaerens intellectum, xiv; in relation to Aristotle, xviii; with major task in exploration of apperceptive experiences of participation, xx-xxi; motivations of own philosophizing, discussed, 302; influences of, on personal intellectual horizon, discussed, 306; development of theory of consciousness, beginning from Husserl and Schütz in 1943, discussed, 310-11; "Anamnetic Experiments" and "Concerning a Theory of Consciousness, " published as chapters in Anamnesis, discussed, 314
—writings of: Anamnesis, xi; and philosophy of consciousness, xviii; Autobiographical Reflections, xiv; Conversations with Eric Voegelin, xii-xiii; The Ecumenic Age, xi, xii, introduction to, xiv, cited and discussed, 292-303; From Enlightenment to Revolution, xii, discussed, 296; "History of Political Ideas," xii; In Search of Order, xiii; New Science of Politics, xi, xvi, as watershed of work, xiv, and classical and Judaeo-Christian philosophy of human affairs, xviii, and critique of positivism and new science, xix, and theory of representation, xxi; Order and History, Vol. IV, pp. xi, xii, xiv, Vols. I-III, p. xii, Vol. V, p. xiii; "Quod Deus Dicitur," his last, 376; "The Voegelin-Strauss Correspondence," xvi; Wissenschaft, Politik und Gnosis, xi
Voegelin, Lissy, 376 n
Vision: in Plato's philosophy and its
   symbolization, analyzed, 345-50;
   the meaning of Plato's, and its defor-
   mations, analyzed, 348-52; reveals
   center of existential formation in
   divine-human movement-counter-
   movement in the process of reality
   becoming luminous for its truth,
   analyzed, 349; meditative complex
   of, as integral unit, analyzed, 349-
   50; meditative complex and defor-
   mative complex, compared, con-
   trasted, and analyzed, 350-51;
   deformation fractures meditative
   complex, analyzed, 351-52; and
   Plato's use of mythos and logos in
    Laws , analyzed, 358-65; and the
   problem of ineffability in Plato,
   Pseudo-Dionysius, and Thomas
   Aquinas, analyzed, 361-65; facets
   in Plato's (as opsis, hora ), listed and
   analyzed, 362-65; Platonic and
   Christian symbols of, comparatively
   analyzed, 365-71; aspects of Jewish-
   Christian culture of experience-
   symbolization and, analyzed, 367-71;
   comparison of pneuma and nous in
   noetic, analyzed 369-71
Vision and noesis, theory of, presented and analyzed, 339-52

Wagner, Richard, Das Rheingold ,
   quoted, 9, 10
Waterloo, 237
Weber, Alfred, 239
Weber, Max, xiii; value-free science,
Weizsäcker, Viktor von, Pathosophia ,
   cited, 168
Whitehead, Alfred North: and fallacy
   of misplaced concreteness, 65;
    Science and the Modern World, quoted
   and discussed, 257, 260; mentioned,
   122, 289
Willey, Basil, 257
Wilson, Edmund, 134
Wissenschaftslehre and related termi-
   nology of modern systematizers,
   discussed, 216
Wittgenstein, Ludwig, 304
Wolf, Friedrich August, 256
World War II and the European crisis,

Xenophanes and faith, xvi
Xynon: the common of Heraclitus, 7;
   as commonality of spirit, 34

Yahweh: differentiation of, from tribal
   God of Israel to universal God of all
   mankind, 198
Yates, Frances, Giordano Bruno, cited,

Zauberkraft (magic force), in Hegel's
   use of term, analyzed, 247-48; com-
   pared with Zauberworte, 285, 286,
Zauberworte (magic words), symbol as
   used by Hegel, discussed, 221, 225,
   240; compared with Zauberkraft,
   285, 286, 297
Zetein (seeker), 258
Zoon noun echon (the living being
   that possesses Nous) as Aristotle's
   characterization of man, 267
Zoroastrianism, l00