created. As for the notion that this possible existent has an essence but derives neither existence nor nonexistence from that essence, this is unintelligible with respect to any existent thing. Rather, what is intelligible is that, of itself, a possible existent has no existence whatsoever, no actuality, no essence, nor anything at all.

When we say that it has no existence through its own essence, we do not mean that it has an essence in external reality from which it derives no existence. Rather, we mean that we conceive an essence in our minds and conceive that this essence cannot exist externally unless an originator brings it into being. Thus, the realities conceived in the mind exist in external reality only through an originator who brings them into being there. It is not that they have an established essence in external reality capable of admitting either external existence or external nonexistence; that is false.

If this is so, and we know that every existent either exists through itself—and is the Creator—or exists through another—and is something made and produced—and that anything made and produced must have come into being after nonexistence—indeed, according to rational people generally, anything possible that admits existence and nonexistence must have come into being after nonexistence—then, even supposing we did not know this, calling that which exists through itself and from which other things derive their existence “the Creator”