Wherefore let us proceed and consider, whether I perceived more perfectly and evidently what the Wax was, when I first look’d on’t, and believed that I knew it by my outward senses, or at least by my common sense (as they call it) that is to say, by my imagination; or whether at present I better understand it, after I have more diligently enquired both what it is, and how it may be known. Surely it would be a foolish thing to make it matter of doubt to know which of these parts are true; What was there in my first perception that was distinct? What was there that seem’d not incident to every other Animal? But now when I distinguish the Wax from its outward adherents, and consider it as if it were naked, with it’s coverings pull’d off, then I cannot but really perceive it with my mind, though yet perhaps my judgment may erre.
But what shall I now say as to my mind, or my self? (for as yet I admit nothing as belonging to me but a mind.) Why (shall I say?) should not I, who seem to perceive this Wax so distinctly, know my self not only more truly and more certainly, but more distinctly and evidently? For if I judge that this Wax exists, because I see this Wax; surely it will be much more evident, that I my self exist, because I see this Wax; for it may be that this that I see is not really Wax, also it may be that I have no eyes wherewith to see any thing; but it cannot be, when I see, or (which is the same thing) when I think that I see, that I who think should not exist. The same thing will follow if I judge that this Wax exists, because I touch, or imagine it, &c. And what has been said of Wax, may be apply’d to all other outward things.
Moreover, if the notion of Wax seems more distinct after it is made known to me, not only by my sight or touch, but by more and other causes; How much the more distinctly must I confess my self known unto my self, seeing that all sort of reasoning which furthers me in the perception of Wax, or any other Body, does also encrease the proofs of the nature of my Mind. But there are so many more things in the very Mind it self, by which the notion of it may be made more distinct, that those things which drawn from Body conduce to its knowledge are scarce to be mention’d.
And now behold of my own accord am I come to the place I would be in; for seeing I have now discover’d that Bodies themselves are not properly perceived by our senses or imagination, but only by our understanding, and are not therefore perceived, because they are felt or seen, but because they are understood; it plainly appears to me, that nothing can possibly be perceived by me easier, or more evidently, than my Mind.
But because I cannot so soon shake off the Acquaintance of my former Opinion, I am willing to stop here, that this my new knowledge may be better fixt in my memory the longer I meditate thereon.
Meditat. III.
Of GOD, and that there is a God.
Now will I shut my eyes, I will stop my ears, and withdraw all my senses, I will blot out the Images of corporeal things clearly from my mind, or (because that can scarce be accomplish’d) I will give no heed to them, as being vain and false, and by discoursing with my self, and prying more rightly into my own Nature, will endeavour to make my self by degrees more known and familiar to my self.
I am a Thinking Thing, that is to say, doubting, affirming, denying, understanding few things, ignorant of many things, willing, nilling, imagining also, and sensitive. For (as before I have noted) though perhaps whatever I imagine, or am sensible of, as without me, Is not; yet that manner of thinking which I call sense and imagination (as they are only certain Modes of Thinking) I am certain are in Me. So that in these few Words I have mention’d whatever I know, or at least Whatever as yet I perceive my self to know.
Now will I look about me more carefully to see Whether there Be not some other Thing in Me, of Which I have not yet taken Notice. I am sure That I am a Thinking Thing, and therefore Do not I know what is Required to make certain of any Thing? I Answer, that in this My first knowledge ’tis Nothing but a clear, and distinct perception of What I affirm, Which would not be sufficient to make me certain of the Truth of a Thing, if it were Possible that any thing that I so clearly and distinctly Perceive should be false. Wherefore I may lay this Down as a Principle. Whatever I Clearly and Distinctly perceive is certainly True.