10. Then, with respect to the other reason, which is that because these ideas do not depend on my will, they must arise from objects existing without me, I do not find it more convincing than the former, for just as those natural impulses, of which I have lately spoken, are found in me, notwithstanding that they are not always in harmony with my will, so likewise it may be that I possess some power not sufficiently known to myself capable of producing ideas without the aid of external objects, and, indeed, it has always hitherto appeared to me that they are formed during sleep, by some power of this nature, without the aid of aught external.
11. And, in fine, although I should grant that they proceeded from those objects, it is not a necessary consequence that they must be like them. On the contrary, I have observed, in a number of instances, that there was a great difference between the object and its idea. Thus, for example, I find in my mind two wholly diverse ideas of the sun; the one, by which it appears to me extremely small draws its origin from the senses, and should be placed in the class of adventitious ideas; the other, by which it seems to be many times larger than the whole earth, is taken up on astronomical grounds, that is, elicited from certain notions born with me, or is framed by myself in some other manner. These two ideas cannot certainly both resemble the same sun; and reason teaches me that the one which seems to have immediately emanated from it is the most unlike.
12. And these things sufficiently prove that hitherto it has not been from a certain and deliberate judgment, but only from a sort of blind impulse, that I believed existence of certain things different from myself, which, by the organs of sense, or by whatever other means it might be, conveyed their ideas or images into my mind and impressed it with their likenesses.
13. But there is still another way of inquiring whether, of the objects whose ideas are in my mind, there are any that exist out of me. If ideas are taken in so far only as they are certain modes of consciousness, I do not remark any difference or inequality among them, and all seem, in the same manner, to proceed from myself; but, considering them as images, of which one represents one thing and another a different, it is evident that a great diversity obtains among them. For, without doubt, those that represent substances are something more, and contain in themselves, so to speak, more objective reality that is, participate by representation in higher degrees of being or perfection, than those that represent only modes or accidents; and again, the idea by which I conceive a God sovereign, eternal, infinite, immutable, all-knowing, all-powerful, and the creator of all things that are out of himself, this, I say, has certainly in it more objective reality than those ideas by which finite substances are represented.