 Second, the doctrine of (trans-)substantial motion defends union. The soul is in motion as ‘pure act’ (fi‘liyya). Further, union is not a substantial or even conceptual one but an epistemic and referential union in which the components ‘become one existent insofar as a single intelligible notion refers to it.’ The ultimate nature of knowledge, like existence, does not distinguish strictly between the divine and human. Multiplicity in the intellect does not entail multiplicity in God because these intelligibilia are correlated as ‘illuminative relations’. Being-intellecting and being-intellected are correlatives that cannot exist independently.