Wherein distinction is made between all apprehensions and types of knowledge which can be comprehended by the understanding.

IN order to treat in detail of the profit and the harm which may come to the soul, with respect to this means to Divine union which we have described -- namely, faith -- through the ideas and apprehensions of the understanding, it is necessary here to make a distinction between all the apprehensions, whether natural or supernatural, that the soul may receive, so that then, with regard to each of them in order, we may direct the understanding with greater clearness into the night and obscurity of faith. This will be done with all possible brevity.

2. It must be known, then, that the understanding can receive knowledge and intelligence by two channels: the one natural and the other supernatural. By the natural channel is meant all that the understanding can understand, whether by means of the bodily senses or by its own power.[277] The supernatural channel is all that is given to the understanding over and above its natural ability and capacity.

3. Of these kinds of supernatural knowledge, some are corporeal and some are spiritual. The corporeal are two in number: some are received by means of the outward bodily senses; others, by means of the inward bodily senses, wherein is comprehended all that the imagination can comprehend, form and conceive.

4. The spiritual supernatural knowledge is likewise of two kinds: that which is distinct and special in its nature, and that which is confused, general and dark. Of the distinct and special kind there are four manners of apprehension which are communicated to the spirit without the aid of any bodily sense: these are visions, revelations, locutions and spiritual feelings. The obscure and general type of knowledge is of one kind alone, which is contemplation that is given in faith. To this we have to lead the soul by bringing it thereto through all these other means, beginning with the first and detaching it from them.