  Towards the end of this disquisition, theosophy of some sort (sod ha-merkaba, shi‘ur qoma) is mentioned; Ibn Ezra seems to approve of it, if approached properly. At the very end of the passage, Ibn Ezra tries to tie everything together into a coherent study plan: “How can someone attempt to know something more sublime than he, if he knows neither his soul nor his body? Only he who knows physics (or physiology?) and all of its proofs and logic can know the universals that are preserved like a seal. Astronomy can be known by means of clear proofs drawn from arithmetic (hokhmat ha-heshbon), geometry (hokhmat ha-middot), and proportions (hokhmat ha-‘arakhim).  Only then will he be able to ascend high above, and to know the secret of the soul, the supernal angels, and the world to come.” The plan calls for study of the body and soul, and astronomy as well, with the aim of securing universals. One can then move beyond the stars to “the secret of the soul” and the world or worlds beyond our own. The order in which the sciences are to be studied is clear enough, the connection between them far less so.