 According to the emanation (fayḍ) process described by al-Fārābī, the existence of every being proceeds from the First Existent (mawjūd al-awwal), which is perfect, eternal, everlasting, uncaused, free of matter and without form, with no purpose or aim external to itself, with no partner or opposite, and indivisible (al-Fārābī VC: 56–89). The First Existent is distinguished from all other beings due to its oneness, which is its essence. This description seems very close to the Neoplatonic conception of the One, but it is not exactly the same. Al-Fārābī instead argues that, given that this First Existent is not in matter and has no matter, it should be an actual intellect (‘aql bi’l fi‘l). The First Existent is also intelligible (ma‘qūl) through its substance, and its identity consists in simultaneously being the act, the subject, and the object of its own intellection (al-Fārābī VC: 70–71). This description is based on Aristotle’s characterization of the unmoved mover in Metaphysics Lambda as thought thinking itself.