Hence S. Denis assigns to the Angels circular motion in that they uniformly and unceasingly, without beginning or end, gaze upon God; just as circular motion, which has neither beginning nor end, is uniformly maintained round the same central point. But in the case of the human soul, its twofold lack of uniformity must be removed before it can attain to the above-mentioned uniformity. For there must first be removed that lack of uniformity which arises from the diversity of external things: that is, the soul must quit external things. And this S. Denis expresses first of all in his definition of the circular motion of the soul when he speaks of "the return of the soul upon itself as opposed to external things." And there must be removed in the second place that second lack of uniformity which arises from the discursive action of the reason. And this takes place when all the operations of the soul are reduced to the simple contemplation of intelligible truth. This forms the second part of S. Denis's definition of this circular motion--namely, when he speaks of the necessity of "a certain wrapping together of the powers of the soul," with the result that, when discursive action thus ceases, the soul's gaze is fixed on the contemplation of the one simple truth. And in this operation of the soul there is no room for error, just as there is no room for error in our understanding of first principles which we know by simple intuition. Then, when these first two steps have been taken, S. Denis puts in the third place that uniformity, like to that of the Angels, by which the soul, laying aside all else, persists in the simple contemplation of God. And this he expresses when he says: "Then, as now made uniform, it, as a whole"--that is, as conformed (to God)--"is, with all its powers unified, led by the hand to the Beautiful and the Good." But the _direct_ motion in the Angels cannot be understood in the sense that, by considering, they proceed from one point to another; but solely according to the order of their providential care for others--according, namely, as the superior Angels illumine the inferior through those who stand between. And this is what S. Denis means when he says that the _direct_ motion of an Angel is "according as he proceeds to the care of the things subject to him, taking in his course all things that are direct" following--that is, those things which are disposed in direct order. But to the human soul S. Denis assigns _direct_ motion in the sense that it proceeds from the exterior things of sense to the knowledge of intelligible things.