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.