Thus far he had advanced in his knowledge by the end of the _fifth septenary_ from his birth, that is when he was thirty-five years old. And the consideration of this supreme being was then so fixed in his mind that it hindered him to think of any other thing, so that he forgot altogether the consideration of their existence and of their nature, until in the end it came to this, that as soon as he cast his eyes upon any thing of any kind whatsoever, he at once saw in it the prints of this Agent, and in a moment his thoughts were diverted from the Creature and transferred to the Creator, so that his heart was altogether withdrawn from thinking on this inferior world, which contains the objects of sense (inferior sensible world), and entirely taken up with the contemplation of the superior intellectual world. _Hayy examines all his Senses and Faculties._ Having now attained the knowledge of this supreme being of permanent existence, which has no cause of its own existence, but itself is the cause of the existence of all other things, he was next desirous to know by what means he came to this knowledge and by what faculty he had apprehended this being. Therefore he first examined all his senses, viz. his hearing, seeing, smelling, tasting, and feeling, and saw that all these apprehended nothing but what was bodily or what is in the body. For the hearing apprehended nothing but sounds, and these arose from the agitation of the air, by the friction of bodies. The sight apprehends colours, the smelling odours; the taste savours, the touch temperatures of the body, hardness and softness, roughness and smoothness. Nor does the imagination apprehend anything which has not length, breadth, and thickness. Now all these things which are thus apprehended are the adjuncts of bodies, and our senses apprehend nothing else, because they are faculties diffused through our bodies and divided according to the division of bodies, and therefore cannot apprehend anything else but divisible body. For as this faculty is diffused through the visible body, it must necessarily, whenever it apprehends anything, be divided as the faculty is divided. Therefore every faculty which is seated in the body can apprehend nothing except a body, or what is inherent in a body. Now it has already been shown that this necessarily existent being is free from all material qualities in any respect, and consequently cannot be apprehended except by something which is neither matter nor any faculty inherent in matter, or in any way dependent upon it, neither within it nor without it, neither joined to it nor separated from it.