Like the previous figures, Figure S. in this Art is apprehended by the senses, imagination and intellect.

It is apprehended by the senses as shown in the initial pages displaying two Figures of S. as Figure S. is divided into two figures, the first of which has the following sixteen principles written in its circumference signifying the essence of S., namely: 

Essential memory,     Form,          Composition, Operation,
Essential intelligence, Matter,        Substance,     Inwardness,
Essential will,            Conjunction, Accident,      Outwardness,
Being,                      Simplicity,     Virtue,          Movement.

       And in the middle of the circle there are four differently colored squares signifying the powers of the soul and their acts through the alphabet written in the corners of the four squares contained in this Figure.

B. memory remembering
C. the intellect understanding
D. the will willing
E. the compound act of B.C.D. 

F. memory remembering
G. the intellect understanding
H. the will hating
I. the compound act of F.G.H.

K. memory forgetting
L. the intellect ignoring
M. the will loving or hating
N. the compound act of K.L.M.

O. the compound act of B.F.K.
P. the compound act of C.G.L.
Q. the compound act of D.H.M.
R. the compound act of O.P.Q.

 The second figure contains six circles, each of the three outer circles displays the sixteen above principles of S., and the three inner circles display the letters of the alphabet also found in the first Figure S.  This second figure, as the previous figures, should be made of some metal or other material and contain revolving circles displaying the above principles and letters, and T. with all the principles of its second figure in three revolving circles should be viewed alongside it, as with the other figures.

 Figure S. is perceived by the imagination that actively imagines the things seen and heard by the senses in the Figure. And the imagination relays its imaginary likeness of the sense data to the intellect. And thus the imagination receives particular items that it relays to the intellect in a universal way.

 Figure S. is perceived by the intellect when it receives particular items from the imagination in which it produces a sequence of likenesses, and then gathers one universal concept from the many particulars offered by the imagination, after which the intellect strips itself of the particular imaginary representations it has received and elevates its activity by producing a likeness of S. which it understands through the line that connects it to the imagination. And while the intellect soars in these lofty heights, it particularly understands the essence of the soul, namely essential memory, essential intelligence and essential will from which it gathers one universal being that is the act of these essences. And this is because each essence is in itself and per se a perceptive property, and all three together produce one being called S., which they do under one common form and one common matter, through which all three are perceptive in themselves and gathered into one substance.

 As it understands the rational soul, the intellect describes it with the above principles namely essential memory, essential intellect, essential will, being, form, matter etc. reduced to the alphabet of the Common Figure. Through this description of the said sixteen principles, any particular issue involving S. can be investigated. Subsequently, the intellect descends to the powers of the soul with their acts, where it understands that B. is a power, and that C. is also a power of the soul, as well as D. and that E. is the act of the powers through which they perceive objects. And the same applies to I. N. R.

 While the intellect understands things in this way, it rises again to the universal level as it first grasps its object in the light of the imagination and subsequently in its own light, like a man who sees by sunlight during the day and by another light, such as fire, at night. And while the intellect soars in these heights and a question arises requiring the discovery of some particular item concerning S., it descends and produces its likenesses in the proportions observed in the course of its rise to the universal and its descent to the particular, while it retains whatever likenesses it can from the senses and imagination so as to produce more likenesses from objects by using T. with its propositions and the propositions of S. in order to better find and judge the particular issue.