Timaeus
The Demiurge and World Soul (36d)
Timaeus: to the Revolution of the Same and of the Uniform. For this alone He suffered to remain uncloven, whereas He split the inner Revolution in six places into seven unequal circles, according to each of the intervals of the double and triple intervals, three double and three triple . These two circles then He appointed to go in contrary directions; and of the seven circles into which He split the inner circle, He appointed three to revolve at an equal speed, the other four to go at speeds equal neither with each other nor with the speed of the aforesaid three, yet moving at speeds the ratios of which one to another are those of natural integers. And when the construction of the Soul had all been completed to the satisfaction of its Constructor, then He fabricated within it all the Corporeal,
The Heavenly Circuit (2)
And men? As a self, each is a personal whole, no doubt; but as member of the universe, each is a partial thing. But if, wherever the circling body be,...
(2) And what of lower things?
: the single thing here is not an all but a part and limited to a given segment of space; that other realm is all, is space, so to speak, and is subject to no hindrance or control, for in itself it is all that is.
And men?
As a self, each is a personal whole, no doubt; but as member of the universe, each is a partial thing.
But if, wherever the circling body be, it possesses the Soul, what need of the circling?
Because everywhere it finds something else besides the Soul .
The circular movement would be explained, too, if the Soul's power may be taken as resident at its centre.
Here, however, we must distinguish between a centre in reference to the two different natures, body and Soul.
In body, centre is a point of place; in Soul it is a source, the source of some other nature. The word, which without qualification would mean the midpoint of a spheric mass, may serve in the double reference; and, as in a material mass so in the Soul, there must be a centre, that around which the object, Soul or material mass, revolves.
The Soul exists in revolution around God to whom it clings in love, holding itself to the utmost of its power near to Him as the Being on which all depends; and since it cannot coincide with God it circles about Him.
Why then do not all souls thus circle about the Godhead?
Every Soul does in its own rank and place.
And why not our very bodies, also?
Because the forward path is characteristic of body and because all the body's impulses are to other ends and because what in us is of this circling nature is hampered in its motion by the clay it bears with it, while in the higher realm everything flows on its course, lightly and easily, with nothing to check it, once there is any principle of motion in it at all.
And it may very well be that even in us the Spirit which dwells with the Soul does thus circle about the divinity. For since God is omnipresent the Soul desiring perfect union must take the circular course: God is not stationed.
Similarly Plato attributes to the stars not only the spheric movement belonging to the universe as a whole but also to each a revolution around their common centre; each- not by way of thought but by links of natural necessity- has in its own place taken hold of God and exults.