Orgien's influence was primarily in inspiring the asectics and ultimately inspiring other Egyptians (most notably St. Antony) towards the monastic lifestyle. His emphasis on spiritual warfare and putting the flesh to death would find its natural expression in the monasteries.
Origen’s thinking not only had an impact on later exegetical and theological work. It also enjoyed development in monastic circles. As we can see from Athanasius’s Life of St. Anthony, Egyptian → monasticism of the anchoritic type was influenced from the very first by the spirituality of Origen (involving asceticism, spiritual conflict, warring against → demons, etc.). The monks of Nitria and Kellia included many Origenists who in the late fourth century engaged in highly intellectual speculation and triggered controversies by ruling out any external piety or bodily concept of God. In this regard Evagrius Ponticus worked out a complete theological system (see esp. his Gnostic Centuries) on the basis of Origen’s hypotheses regarding the creation of intelligences by God and the final restoration of original unity. This type of Origenism found supporters among Palestinian monks in the first half of the sixth century. To deal with these developments Justinian in 543 and 553 condemned an Origenism that was closer to the teaching of Evagrius than to that of Origen himself.
Fahlbusch, E., & Bromiley, G. W. (1999-2003). Vol. 3: The encyclopedia of Christianity (859–860). Grand Rapids, MI; Leiden, Netherlands: Wm. B. Eerdmans; Brill.
Taken to an extreme, however, if you believe the flesh is evil, it ultimately leads to Gnosticism, however. Paul directly refutes this idea, and it was branded as heresy very early on.
More on his theology is available here:
In his Principles Origen projected and executed a theological program that had no precursor or competitor among the → church fathers. On the basis of the confession and Holy Scripture (→ Confessions and Creeds), he presented a comprehensive doctrine of → God, humanity (→ Anthropology), and the world (→ Creation). The desire for coherence led him to hypotheses that were later rejected, such as the preexistence of souls, a sequence of worlds until all spiritual beings freely return to God, and the complete equality of the last state with the first (→ Apocatastasis).
In Origen’s system decisive roles are played by the goodness of God (→ Good, The) and human → freedom. The fall was the result of a misuse of freedom by the → angels, the first spiritual beings to be created, but the same freedom, being taught and supported by divine → providence, will enable all of us to attain to a perpetual vision of the triune God (→ Contemplation). Origen also took a crucial step forward in developing the doctrine of the → Trinity, especially in what he said about the → Holy Spirit as an individual substance with two modes of operation, the charismatic (→ Charisma) and the → epistemological.
The → Christology of Origen is complex. For him the Son is both subordinate to the Father and equal with him. The Son has many functions as revealer and mediator, which come to expression in the terms by which he is known in Scripture (the epinoiai, “conceptions, purposes”). Before the → incarnation he already assumed unfallen humanity. His incarnation became a saving event in the sense of bringing a full → revelation of God and offering a model of the full and free obedience of the human will to God (→ Soteriology).
We attain to the knowledge and vision of God by a spiritual understanding of Scripture and by imitation of the incarnate Christ (→ Discipleship 2). Since we are composed of spirit, → soul, and body, we are at odds with ourselves. The soul, the seat of free will, is subject to passions through the influence of the body, but the spirit, sharing the divine Spirit, draws it to God. The conflict does not take place only within us. It is directly related to that of angels and demons, the background of which is Christ’s struggle with Satan. → Asceticism, → prayer, and practical → virtue are the weapons with which we can win the victory in the fight.
The decisive weapons, however, are the power, the → light, and the → love that Christ brings to us as the image of the invisible God when he comes to dwell and to grow in us. Christ gives us a share in the qualities that are proper to him as God’s express image. Believers increasingly develop to spiritual perfection. By union with Christ they attain to the vision of God, but they are never completely perfect on earth. Origen’s ideal was perhaps mystical, yet his writings contain no plain references to mystical or ecstatic experiences per se (→ Mysticism 2)
Fahlbusch, E., & Bromiley, G. W. (1999-2003). Vol. 3: The encyclopedia of Christianity (858–859). Grand Rapids, MI; Leiden, Netherlands: Wm. B. Eerdmans; Brill.