  The pointing of physical things towards their Source finds its parallel in sense cognition itself, which also points towards that same Source. Drawing his point of departure from the Neoplatonic theme of macrocosm and microcosm, Bonaventure discovers an analogy between Aristotelian cosmology and the process of sensation. Each sensible object generates a likeness of itself in the medium through which it is perceived, and that likeness in turn generates another likeness successively in the sense organ, causing the sense power to apprehend the sensible object. The process so described reflects the process of the emanation of forms from the heavenly bodies and also the manner in which creatures, going forth from their Principle, return to their Source through the exercise of their natural activities. A similar pattern emerges within the different acts exercised by each sense power: the sense apprehends (apprehensio) the object, delights (delectatio) in its object, provided that the object does not exceed the natural limits of the organ, and judges (diiudicatio) or discriminates the quality of its object. This last act, found in both the external senses and the internal senses, takes on a special role for Bonaventure. Such a sense judgement, through comparative awareness, detaches the object from a given place and time, thereby preparing the way within the realm of sense cognition for intellectual  cognition.[29]