oes not acquire intelligible truth from
the variety of composite objects; secondly, because it understands
the truth of intelligible objects not discursively, but by simple
intuition. On the other hand, the intellect of the soul acquires
intelligible truth from sensible objects, and understands it by a
certain discoursing of the reason.

Wherefore Dionysius assigns the "circular" movement of the angels to
the fact that their intuition of God is uniform and unceasing, having
neither beginning nor end: even as a circular movement having neither
beginning nor end is uniformly around the one same center. But on the
part of the soul, ere it arrive at this uniformity, its twofold lack
of uniformity needs to be removed. First, that which arises from the
variety of external things: this is removed by the soul withdrawing
from externals, and so the first thing he mentions regarding the
circular movement of the soul is "the soul's withdrawal into itself
from external objects." Secondly, another lack of uniformity requires
to be removed from the soul, and this is owing to the discoursing of
reason. This is done by directing all the soul's operations to the
simple contemplation of the intelligible truth, and this is indicated
by his saying in the second place that "the soul's intellectual
powers must be uniformly concentrated," in other words that
discoursing must be laid aside and the soul's gaze fixed on the
contemplation of the one simple truth. In this operation of the soul
there is no error, even as there is clearly no error in the
understanding of first principles which we know by simple intuition.
Afterwards these two things being done, he mentions thirdly the
uniformity which is like that of the angels, for then all things
being laid aside, the soul continues in the contemplation of God
alone. This he expresses by saying: "Then being thus made uniform
unitedly," i.e. conformably, "by the union of its powers, it is
conducted to the good and the beautiful." The "straight" movement of
the angel cannot apply to his proceeding from one thing to another by
considering them, but only to the order of his providence, namely to
the fact that the higher angel enlightens the lower angels through
the angels that are intermediate. He indicates this when he says:
"The angel's movement takes a straight line when he proceeds to the
care of things subject to him, taking in his course whatever things
are direct," i.e. in keeping with the dis