 Albert is thus a likely conduit for seemingly Averroist elements in Dante’s thought. He regards intellectual activity as the operation of the intellectus agens, through which the human soul is illumined by the divine Intelligence. Each soul possesses its own intellect, but this intellect is a “reflection” (resultatio) of the light of the primal mind, which thus, in effect, becomes itself the true agent intellect. Albert explicitly rejects the Averroist view of the active intellect as itself a celestial intelligence, a single, separate substance which actualizes in the passive intellect phantasms supplied by individual human minds. But he nevertheless also argues that only an intellect universal in nature can produce an understanding of universal forms. The intellect and the soul of which it is a function thus partake of the character of the separate intelligences. Soul is not the actualizing essence of the human creature, as in Thomas, but is related to body through the mediation of its organic faculties. In itself, through its agent intellect, the soul is drawn to contemplate the intelligences which order the universe at large, is informed by them with the transcendent knowledge they manifest, and finally “stands” in the divine intellect. In this way, certain men are enabled to fulfill the innate human desire for understanding and attain a natural beatitude, “substantiated and formed in the divine being” [Albert, De intellectu &amp; intelligibili 2.2–12; Nardi (1960), 145–50].