Appendix: Reasons Which Establish the Existence of God, and the Distinction Between the Mind and Body of Man, Disposed I

The objective reality of each of our ideas requires a cause in which this same reality is contained, not simply objectively, but formally or eminently (by Axiom V.).

But we have in us the idea of God (by Definitions II. and VIII.), and of this idea the objective reality is not contained in us, either formally or eminently (by Axiom VI.), nor can it be contained in any other except in God himself (by Definition VIII.).

Therefore this idea of God which is in us demands God for its cause, and consequently God exists (by Axiom III.).

If I possessed the power of conserving myself, I should likewise have the power of conferring, à fortiori, on myself, all the perfections that are wanting to me (by Axioms VIII. and IX.), for these perfections are only attributes of substance, whereas I myself am a substance.

But I have not the power of conferring myself on these perfections, for otherwise I should already possess them (by Axiom VII.).

Hence, I have not the power of self-conservation.

Further, I cannot exist without being conserved, so long as I exist, either by myself, supposing I possess the power, or by another who has this power (by Axioms I. and II.).

But I exist, and yet I have not the power of self-conservation, as I have recently proved. Hence I am conserved by another.

Further, that by which I am conserved has in itself formally or eminently all that is in me (by Axiom IV.).

But I have in me the perception of many perfections that are wanting to me, and that also of the idea of God (by Definitions II. and VIII.). Hence the perception of these same perfections is in him by whom I am conserved.

Finally, that same being by whom I am conserved cannot have the perception of any perfections that are wanting to him, that is to say, which he has not in himself formally or eminently (by Axiom VII.); for having the power of conserving me, as has been recently said, he should have, à fortiori, the power of conferring these perfections on himself, if they were wanting to him (by Axioms VIII. and IX.).

But he has the perception of all the perfections which I discover to be wanting to me, and which I conceive can be in God alone, as I recently proved:

Hence he has all these in himself, formally or eminently, and thus he is God.