The theory of bodily flux is held by Plato no less than by the other philosophers who have dealt with physical matters, and is applied not only to ordinary bodies but to those, also, of the HEAVENLY SPHERE. Enneads II,1,2
But in fact everything follows its own Kind; the birth is a horse because it comes from the Horse Kind, a man by springing from the Human Kind; offspring answers to species. Allow the kosmic circuit its part, a very powerful influence upon the thing brought into being: allow the stars a wide material action upon the bodily part of the man, producing heat and cold and their natural resultants in the physical constitution; still does such action explain character, vocation and especially all that seems quite independent of material elements, a man taking to letters, to geometry, to gambling, and becoming an originator in any of these pursuits? And can we imagine the stars, divine beings, bestowing wickedness? And what of a doctrine that makes them wreak vengeance, as for a wrong, because they are in their decline or are being carried to a position beneath the earth – as if a decline from our point of view brought any change to themselves, as if they ever ceased to traverse the HEAVENLY SPHEREs and to make the same figure around the earth. Enneads III,1,6
In this self-memory a distinction is to be made; the memory dealing with the Intellectual Realm upbears the soul, not to fall; the memory of things here bears it downwards to this universe; the intermediate memory dealing with the HEAVENLY SPHERE holds it there too; and, in all its memory, the thing it has in mind it is and grows to; for this bearing-in-mind must be either intuition (i.e., knowledge with identity) or representation by image: and the imaging in the case of the is not a taking in of something but is vision and condition – so much so, that, in its very sense – sight, it is the lower in the degree in which it penetrates the object. Since its possession of the total of things is not primal but secondary, it does not become all things perfectly (in becoming identical with the All in the Intellectual); it is of the boundary order, situated between two regions, and has tendency to both. Enneads IV,4,3
We have, then, to attempt to show: firstly, how acts implying memory in the heavenly bodies are to be reconciled with our system as distinguished from those others which allow them memory as a matter of course; secondly, what vindication of those gods of the HEAVENLY SPHEREs is possible in the matter of seemingly anomalous acts – a question which philosophy cannot ignore – then too, since the charge goes so far, we must ask whether credence is to be given to those who hold that the entire heavenly system can be put under spell by man’s skill and audacity: our discussion will also deal with the spirit-beings and how they may be thought to minister to these ends – unless indeed the part played by the Celestials prove to be settled by the decision upon the first questions. Enneads IV,4,30
So it is with the individual souls; the appetite for the divine Intellect urges them to return to their source, but they have, too, a power apt to administration in this lower sphere; they may be compared to the light attached upwards to the sun, but not grudging its presidency to what lies beneath it. In the Intellectual, then, they remain with soul-entire, and are immune from care and trouble; in the HEAVENLY SPHERE, absorbed in the soul-entire, they are administrators with it just as kings, associated with the supreme ruler and governing with him, do not descend from their kingly stations: the souls indeed (as distinguished from the kosmos) are thus far in the one place with their overlord; but there comes a stage at which they descend from the universal to become partial and self-centred; in a weary desire of standing apart they find their way, each to a place of its very own. This state long maintained, the soul is a deserter from the All; its differentiation has severed it; its vision is no longer set in the Intellectual; it is a partial thing, isolated, weakened, full of care, intent upon the fragment; severed from the whole, it nestles in one form of being; for this, it abandons all else, entering into and caring for only the one, for a thing buffeted about by a worldful of things: thus it has drifted away from the universal and, by an actual presence, it administers the particular; it is caught into contact now, and tends to the outer to which it has become present and into whose inner depths it henceforth sinks far. Enneads IV,8,4