The belief is that the planets in their courses actually produce not merely such conditions as poverty, wealth, health and sickness but even ugliness and beauty and, gravest of all, vices and virtue and the very acts that spring from these qualities, the definite doings of each moment of virtue or vice. We are to suppose the stars to be annoyed with men – and upon matters in which men, moulded to what they are by the stars themselves, can surely do them no wrong. 616 Ennead: II III. 1
The school, no doubt, is free-spoken enough – whether in the set purpose of giving its opinions a plausible colour of verity or in honest belief – but we are addressing here our own acquaintances, not those people with whom we could make no way. We have spoken in the hope of preventing our friends from being perturbed by a party which brings, not proof – how could it? – but arbitrary, tyrannical assertion; another style of address would be applicable to such as have the audacity to flout the noble and true doctrines of the august teachers of antiquity. 1021 Ennead: II IX. 10
Yet another school fastens on the universal Circuit as embracing all things and producing all by its motion and by the positions and mutual aspect of the planets and fixed stars in whose power of foretelling they find warrant for the belief that this Circuit is the universal determinant. 1101 Ennead: III I. 2
Some of them seem so undesirable as to cast doubts upon a Universal Providence; and we find, on the one hand, the denial of any controlling power, on the other the belief that the Kosmos is the work of an evil creator. 1144 Ennead: III II. 1
Of course the belief that after a certain lapse of time a Kosmos previously non-existent came into being would imply a foreseeing and a reasoned plan on the part of God providing for the production of the Universe and securing all possible perfection in it – a guidance and partial providence, therefore, such as is indicated. But since we hold the eternal existence of the Universe, the utter absence of a beginning to it, we are forced, in sound and sequent reasoning, to explain the providence ruling in the Universe as a universal consonance with the divine Intelligence to which the Kosmos is subsequent not in time but in the fact of derivation, in the fact that the Divine Intelligence, preceding it in Kind, is its cause as being the Archetype and Model which it merely images, the primal by which, from all eternity, it has its existence and subsistence. 1146 Ennead: III II. 1
They will object that parts must necessarily fall under one ideal-form with their wholes. And they will adduce Plato as expressing their view where, in demonstrating that the All is ensouled, he says “As our body is a portion of the body of the All, so our soul is a portion of the soul of the All.” It is admitted on clear evidence that we are borne along by the Circuit of the All; we will be told that – taking character and destiny from it, strictly inbound with it – we must derive our souls, also, from what thus bears us up, and that as within ourselves every part absorbs from our soul so, analogically, we, standing as parts to the universe, absorb from the Soul of the All as parts of it. They will urge also that the dictum “The collective soul cares for all the unensouled,” carries the same implication and could be uttered only in the belief that nothing whatever of later origin stands outside the soul of the universe, the only soul there can be there to concern itself with the unensouled. 1834 Ennead: IV III. 1
We have declared acts of memory unnecessary to the stars, but we allow them perceptions, hearing as well as seeing; for we said that prayers to them were heard – our supplications to the sun, and those, even, of certain other men to the stars. It has moreover been the belief that in answer to prayer they accomplish many human wishes, and this so lightheartedly that they become not merely helpers towards good but even accomplices in evil. Since this matter lies in our way, it must be considered, for it carries with it grave difficulties that very much trouble those who cannot think of divine beings as, thus, authors or auxiliaries in unseemliness even including the connections of loose carnality. 2152 Ennead: IV IV. 30
Either we must exhibit the self-knowing of an uncompounded being – and show how that is possible – or abandon the belief that any being can possess veritable self-cognition. 2632 Ennead: V III. 1
To abandon the belief is not possible in view of the many absurdities thus entailed. 2633 Ennead: V III. 1
It is thus, I suppose, that in sense-perception we have belief instead of truth; belief is our lief; we satisfy ourselves with something very different from the original which is the occasion of perception. 2781 Ennead: V V. 1
In these celebrations of which we speak, the unseen god leaves those in doubt of his existence who think nothing patent but what may be known to the flesh: it happens as if a man slept a life through and took the dream world in perfect trust; wake him, and he would refuse belief to the report of his open eyes and settle down to sleep again. 2825 Ennead: V V. 11