Divine light. Wherefore he adds: "For however little he may
see of the Creator's light, all created things become petty to him."
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SIXTH ARTICLE [II-II, Q. 180, Art. 6]

Whether the Operation of Contemplation Is Fittingly Divided into a
Threefold Movement, Circular, Straight and Oblique?

Objection 1: It would seem that the operation of contemplation is
unfittingly divided into a threefold movement, "circular,"
"straight," and "oblique" (Div. Nom. iv). For contemplation pertains
exclusively to rest, according to Wis. 8:16, "When I go into my
house, I shall repose myself with her." Now movement is opposed to
rest. Therefore the operations of the contemplative life should not
be described as movements.

Obj. 2: Further, the action of the contemplative life pertains to the
intellect, whereby man is like the angels. Now Dionysius describes
these movements as being different in the angels from what they are
in the soul. For he says (Div. Nom. iv) that the "circular" movement
in the angel is "according to his enlightenment by the beautiful and
the good." On the other hand, he assigns the circular movement of the
soul to several things: the first of which is the "withdrawal of the
soul into itself from externals"; the second is "a certain
concentration of its powers, whereby it is rendered free of error and
of outward occupation"; and the third is "union with those things
that are above it." Again, he describes differently their respective
straight movements. For he says that the straight movement of the
angel is that by which he proceeds to the care of those things that
are beneath him. On the other hand, he describes the straight
movement of the soul as being twofold: first, "its progress towards
things that are near it"; secondly, "its uplifting from external
things to simple contemplation." Further, he assigns a different
oblique movement to each. For he assigns the oblique movement of the
angels to the fact that "while providing for those who have less they
remain unchanged in relation to God": whereas he assigns the oblique
movement of the soul to the fact that "the soul is enlightened in
Divine knowledge by reasoning and discoursing." Therefore it would
seem that the operations of contemplation are unfittingly assigned
according to the ways mentioned above.

Obj. 3: Further, Richard of St. Victor (De Contempl. i, 5) mentions
many other different movements in likeness to the birds of the air.