I ask myself if I think, and in the bottom of my soul I read that I do think: I ask myself if this thought is necessary, and not only does experience tell me that it is not, but I can find no reason why it should be necessary. Even supposing that my thought ceases to exist, I perceive that I continue to reason in due form. Thus I examine what would have happened if I had not existed, or what may hereafter happen if I cease to exist; and I assent to principles and draw conclusions without transgressing any law of the intellect. The ideal world and the real world are presented to my eyes as a magnificent spectacle at which I indeed assist, but from which I may withdraw without the representation undergoing any change, except that I should leave vacant the imperceptible place which I now occupy. But it is very different with the truths which are the object of evidence. It is not necessary for me to think; but it is so necessary for whatever thinks to exist, that no efforts of mine could suffice to abstract this necessity for one moment. If, taking an absurd position, I suppose the contrary, and imagine for an instant the relation between thought and being to be cut short, I break the chain which supports the order of the entire universe; every thing is reversed, thrown into confusion; and I know not if what I see be chaos or nonentity. What has taken place? The intellect has only suffered a contradiction, at the same time affirming and denying thought, because it affirmed a thought to which it denied existence. It has violated a universal and absolutely necessary law, the violation of which throws every thing into chaos. Not the certainty of the soul's existence, supported by the testimony of consciousness, suffices to prevent the confusion: the intellect by contradicting itself has denied itself; from its insensate words, not being, but nonentity has resulted, not light, but darkness; and this darkness cast over whatever exists or is possible turns back upon it and involves it in eternal night. 154. We have here fixed and defined the conditions of consciousness and evidence. The object of the former is the individual, the contingent; that of the latter the universal and the necessary. Only in God, the source of all truth, the universal and necessary principle of being and of knowledge, is consciousness identified with evidence; and it is not possible to abstract the testimony of his consciousness, without annihilating everything. What would remain in the world were I to disappear? the creature asks itself, and answers: _everything except myself_. Were God to ask himself this question, he would answer: _nothing_.