41. It would seem that thought was only a help granted to natures which, though divine, nevertheless do not occupy the first rank; it is like an eye given to the blind.[159] But what need would the eye have to see essence, if itself were light? To seek light is the characteristic of him who needs it, because he finds in himself nothing but darkness.[159] Since thought seeks light, while the light does not seek the light, the primary Nature, not seeking the light (since it is light itself), could not any more seek thought (since it is thought that seeks light); thinking could not suit it, therefore. What utility or advantage would thought bring him, inasmuch as thought itself needs aid to think? The Good therefore has not self-consciousness, not having need thereof; it is not doubleness; or rather, it is not double as is thought which implies (besides intelligence) a third term, namely, the intelligible (world). If thought, the thinking subject (the thinker) and the thought object (the thought) be absolutely identical, they form but one, and are absolutely indistinguishable; if they be distinct, they differ, and can no more be the Good. Thus we must put everything aside when we think of this "best Nature," which stands in need of no assistance. Whatever you may attribute to this Nature, you diminish it by that amount, since it stands in need of nothing. For us, on the contrary, thought is a beautiful thing, because our soul has need of intelligence. It is similarly a beautiful thing for intelligence, because thought is identical with essence, and it is thought that gave existence to intelligence. THE GOOD IS NOT GOOD FOR ITSELF, BUT ONLY FOR THE NATURES BELOW IT.