  Judah subsequently distinguishes between three types of vision. The highest type is that of God’s visual apprehension of himself; following this is that associated with the angelic world, which sees God directly though not on equal terms; finally, there is human vision, which is the weakest of the three types and can only visualize the divine  indirectly.[37]   The best  that most humans can do in this world is to obtain knowledge of incorporeal essences through corporeal particulars. Judah does admit, though, that some special individuals are able to unite with the angelic world, which he describes as the Agent Intellect (intelleto agente).  When such unification (copulare) occurs, the individual “sees and desires divine beauty as in a crystal or a clear mirror, but not directly” (vede e desia la bellezza divine come in uno mezzo cristiallino, o sia chiaro specchio, ma non in se stessa  immediate).[38]   Judah refers to this act as prophecy.  Like Maimonides, Judah claims that Moses did not prophesy through the imagination, but only through the intellect, which he nevertheless describes in highly visual terms as beholding “the most beautiful figure of God” (la bellissima figura di   Dio).[39]