The world, therefore, must necessarily be possessed of wisdom; and that element, which embraces all things, must excel in perfection of reason.

The world, therefore, is a God, and the whole power of the world is contained in that divine element.
The heat also of the world is more pure, clear, and lively, and, consequently, better adapted to move the senses than the heat allotted to us; and it vivifies and preserves all things within the compass of our knowledge.
It is absurd, therefore, to say that the world, which is endued with a perfect, free, pure, spirituous, and active heat, is not sensitive, since by this heat men and beasts are preserved, and move, and think; more especially since this heat of the world is itself the sole principle of agitation, and has no external impulse, but is moved spontaneously; for what can be more powerful than the world, which moves and raises that heat by which it subsists?
XII.

For let us listen to Plato, who is regarded as a God among philosophers.

He says that there are two sorts of motion, one innate and the other external; and that that which is moved spontaneously is more divine than that which is moved by another power.

This self-motion he places in the mind alone, and concludes that the first principle of motion is derived from the mind.