First therefore I understand that a _chief difference_ between my _Mind_ and _Body_ consists in this, That my _Body_ is of its _Nature divisible_, but my _Mind indivisible_; for while I consider my _Mind_ or _my self_, as I am only a _thinking Thing_, I can distinguish _no parts_ in Me, but I perceive my self to be but _one entire_ Thing; and tho the _whole Mind_ seems to be _united_ to the _whole Body_, yet a Foot, an Arm, or any other part of the Body being cut off, I do not therefore conceive any _part_ of my _Mind_ taken away; Neither can its _Faculties_ of _desiring_, _perceiving_, _understanding_, &c. be called its _Parts_, for ’tis one and the _same_, _mind_, that _desires_, that _perceives_, that _understands_; Contrarily, I cannot think of any _Corporeal_ or _extended Being_, which I cannot easily _divide_ into _Parts_ by my thought, and by this I understand it to be _divisible_. And this alone (if I had known it from no other Argument) is sufficient to inform me, that my _mind_ is _really distinct_ from my _Body_. Nextly I find, that my _mind_ is not _immediately affected_ by all parts of my _body_, but only by the _Brain_, and perhaps only by one small part of it, That, to wit, wherein the _common sense_ is said to reside; Which part, as often as it is disposed in the _same manner_, will represent to the _mind_ the _same thing_, tho at the same time the other parts of the _body_ may be _differently_ order’d. And this is proved by numberless Experiments, which need not here be related. Moreover I discover that the _nature_ of my _body_ is such, that no part of it can be _moved_ by an other _remote_ part thereof, but it may also be _moved_ in the _same manner_ by some of the _interjacent_ parts, tho the more _remote_ part lay still and acted not; As for example in the Rope, A⸺B⸺C⸺D