Let us follow Israeli further in his account of the nature of these substances. The Intelligence is that which proceeds immediately from the divine light without any immediate agency. It represents the permanent ideas and principles--species in Israeli's terminology--which are not subject to change or dissolution. The Intelligence contains them all in herself eternally and immediately, and requires no searching or reflection to reach them. When the Intelligence wishes to know anything she returns into herself and finds it there without requiring thought or reflection. We can illustrate this, he continues, in the case of a skilful artisan who, when he wishes to make anything, retires into himself and finds it there. There is a difference, however, in the two cases, because Intelligence always knows its ideas without thought or reflection, for it exists always and its ideas are not subject to change or addition or diminution; whereas in the smith a difficulty may arise, and then his soul is divided and he requires searching and thinking and discrimination before he can realize what he desires. What has been said so far applies very well to the cosmic Intelligence, the νοῦς of the Neo-Platonists. It represents thought as embracing the highest and most fundamental principles of existence, upon which all mediate and discursive and inferential thinking depends. Its content corresponds to the Ideas of Plato. But the further account of the Intelligence must at least in a part of it refer to the individual human faculty of that name, though Israeli gives us no indication where the one stops and where the other begins. He appeals to the authority of Aristotle for his division of Intelligence into three kinds. First, the Intelligence which is always actual. This is what has just been described. Second, the Intelligence which is in the soul potentially before it becomes actual, like the knowledge of the child which is at first potential, and when the child grows up and learns and acquires knowledge, becomes actual. Third, that which is described as the second Intelligence. It represents that state of the soul in which it receives things from the senses. The senses impress the forms of objects upon the imagination (φαντασία) which is in the front part of the head. The imagination, or phantasy, takes them to the rational soul. When the latter knows them, she becomes identical with them spiritually and not corporeally.