Figure A.

Figure A. is disposed in view of the powers of sense, imagination and intellect.

It presents itself to the senses through sight and hearing; through sight it is viewed in the two figures shown in the first page of this book and can, like the previous figure T., be made of copper or some metal or other suitable material, with three revolving circles each containing  sixteen dignities of A.; it is also perceived through hearing the propositions and reasons related to A. 

For investigating any particular in its universal three cameras are formed on one hand with the dignities of A. and three cameras on the other hand with the fifteen angles of T. This rule applies in general to A.S.V.X. etc. Additionally, A. in the outer circle of this figure means essence, in the second circle operation and a third A. has no meaning when placed directly under the two previous A.'s. This is because in A.T.S.V.X. etc.  this kind of configuration does not constitute any figure, as God God God in T. forms no figure, nor does Goodness Goodness Goodness in A. etc. since no meaning is produced in this way.

 The power of imagination is necessary for this figure as it actively imagines  selected cameras while indicating the question or solution with the statements that yield the most pertinent answer.  Thus the imaginative power imagines the entire figure A. in accordance with what the senses can sufficiently provide to the imagination for gathering a universal concept from all parts of the figure, which it retains within itself and represents to the intellect.  While investigating any particular matter, the imagination descends from the universal to the particular it represents to the intellect, through a straight line that begins from the senses.  Here, the senses and imagination must be in concordance with both parts of the figure consisting of A. with T., or A. with S., or A. with S. and T. and so forth.

  The intellect receives within itself whatever it can from the senses and imagination, then separates itself from both lower powers and forms a universal concept within itself.  Here the intellect does not oppose the senses and imagination in any way, but rather understands at a higher level above the two lower powers, that A. is a certain supreme being above all other beings, full of every perfection and free of any defect.

Therefore, as the intellect rejoices in A., it descends to more particular considerations when it understands how in A. goodness produces its optimized effect within itself and within greatness etc...  And the same applies to eternity and all dignities of A.  And as the intellect thus enjoys itself, it rises to a universal concept by understanding that A.  is one form, one essence, one pure and supremely simple substance etc...  with His own intrinsic conditions, perfect in boundless eternity.

Next, the intellect descends to particulars as it understands the extrinsic work of A.  where A. produces its likenesses in creatures that can receive and contain them to a greater or lesser degree as goodness optimizes its optimized result in creatures and greatness magnifies its magnified result and likewise with A.'s other dignities on which the intellect discourses as best it can.

After this, the intellect ascends again and from all these things it gathers a universal concept in which it discovers the particular it must find through focussing on it in the light of A. with the imagination and senses while keeping all the said objects within itself, and then judges the particular in its universal in true and right order.  Thus we have shown how figure A. is imprinted in the senses, the imagination and the intellect.