As to this view, we have already seen (19) that if we abstract from all human minds, and from all actual things that can be directly experienced by such minds, we are face to face either with the alternative of absolute nothingness wherein the true and the false, the possible and the impossible, cease to have any intelligible meaning, or else with the alternative of a Supreme, Eternal, Necessary, Omniscient and Omnipotent Being, whose actual existence has been, or can be, inferred from the actual data of human experience. Now the theist, who admits the existence of such a Being, cannot fail to see that possible essences must have their primary ideal being in the Divine Intellect, and the ultimate source of their intrinsic possibility in the Divine Essence Itself. For, knowing that God can actualize intrinsically possible essences by the creative act, which is intelligent and free, he will understand that these essences have their ideal being in the Divine Intellect; that the Divine Intellect sees their intrinsic possibility by contemplating the Divine Essence as the Uncreated Prototype and Exemplar of all intrinsically possible things; and that these latter are intrinsically possible precisely because they are possible adumbrations or imitations of the Divine Nature. (_d_) But are we to conceive that essences are intrinsically possible precisely because the Divine Intellect, by understanding them, makes them intrinsically possible? Or should we rather conceive their intrinsic possibility as antecedent to this act by which the Divine Intellect understands them, and as dependent only on the Divine Essence Itself, so that essences would be intrinsically possible simply because the Divine Essence is what it is, and because they are possible imitations or expressions of it? Here scholastics are not agreed.