 The movement of the spheres is thus explained by combining nature, soul and intelligence. Indeed, the soul follows nature (Ilāhiyyāt, IX, 2, 383, 7–13; in a sense, since it is not opposed to the potentiality of the body, celestial motion could be defined as natural), but is also thought and will. Only an intellectual discursive will, which is capable of a particular intellection, can explain the celestial movement by which the body is always located in a particularly determined position: the soul conceives and therefore elects and desires a movement whose status (to leave a point in order to return to it and then leave it again as in a cycle) is rightly expressed by a paradox: celestial movement is “persistence itself” (Ilāhiyyāt, IX, 3, 398, 2–7). In fact, intelligences guarantee the infinity of motion because their thought is oriented towards the Principle; every intelligence moves because it looks to the Principle as to its object of love and assimilation and consequently receives from It an infinite light (Ilāhiyyāt, IX, 2, 389, 10–13), while—as we have observed (see  Section 2.3)—the  First Principle is not a direct but a transcendent principle of motion: it is the ultimate horizon to which the intelligences look with their desire for resemblance.