corporeal world at the other. Intermediate between these are the spiritual substances, Intelligence, Soul and Nature.[94] Man as a microcosm, a universe in little, partakes of both the corporeal and intermediate worlds, and hence may serve as a model of the constitution of the macrocosm, or great universe. His body is typical of the corporeal world, which consists of the lowest matter, viz., that which has no other form except that of corporeality, or extension, and the forms of figure, color, and so on, borne on top of the extension.[95] Body as such is at rest and is not capable of action. To act it needs an agent. Hence it needs an agency to compose its parts and hold them together. We call this agency Nature. Man's body also grows, is nourished and propagates its kind as do plants. This likewise must have its non-corporeal cause. This we call vegetative soul. Man has also sense perception and local motion like the animals. The principle or substance causing this is the animal soul. Man also thinks and reasons and reflects. This is brought about by the rational soul. Finally, man has a still higher function than discursive thought. The latter has to search and to pass from premise to conclusion, whereas the apprehension of the intelligence takes place "without seeking, without effort, and without any other cause except its own essence, because it is full of perfection." In other words, it is immediate intellectual intuition of which Gabirol speaks here. The Intelligence is capable of this because it has in itself, constituting its essence, all the forms of existence, and knowledge means possession of the forms of the things known. As man is typical of the universe, it follows that there are cosmic existences corresponding to the principles or powers just enumerated in man, and the relation of the latter to the former is that of the particular to the general. Hence there is a cosmic Intelligence, a cosmic soul embracing the rational, the animal and the vegetative parts, and a cosmic nature. Of these the more perfect is the cause of the less perfect; hence the order in which we named them represents the order of causation or of emanation from the prime source.