 True knowledge resides therefore in uniting with the Active Intellect. Distinction within this realm is by modulation, by varying motion and lights upon lights in order of nobility. In this model of knowledge, there is pure self-reflexivity, no doxa about forms and no epistēmē about sensibilia. It is a form of infallibilism. One cannot mistake state A for state B since one must first cognise state A. But is this form of knowledge useful and does it communicate? Or it is merely ineffable like so many beliefs and feelings that are important to the way we live our lives. In the simple intellect one knows things at once. Thus for a proposition A, we do not know S first and then P but both simultaneously. But the content of the simple intellect unlike Avicenna’s account is not different to the discursive dianoic intellect. S and P are contents of A whether one knows A simply or discursively. This deals with one of the famous objections to non-propositional thought in Plotinus, that of entailing non-complexity. What is required is an adequate metalanguage of such experience since one can and does talk about such knowledge. One can forge a linguistic discipline to discuss it but the presential knowledge involved is not informational and cannot be grounds for public knowledge but indicators for initiates. The immediacy, infallibility and successful cognition of presential knowledge privileges it over other epistemological models.