us to understand the difference existing between itself and
all other perceptions. (3) In this, one part of the method
consists.
(39:4) Now it is clear that the mind apprehends itself better
in proportion as it understands a greater number of natural
objects; it follows, therefore, that this portion of the method
will be more perfect in proportion as the mind attains to the
comprehension of a greater number of objects, and that it will
be absolutely perfect when the mind gains a knowledge of the
absolutely perfect being, or becomes conscious thereof.

[40] (1) Again, the more things the mind knows, the better does
it understand its own strength and the order of nature; by
increased self-knowledge, it can direct itself more easily, and
lay down rules for its own guidance; and, by increased knowledge
of nature, it can more easily avoid what is useless. (2) And
this is the sum total of method, as we have already stated.

[41] (1) We may add that the idea in the world of thought is in
the same case as its correlate in the world of reality. (2) If,
therefore, there be anything in nature which is without connection
with any other thing, and if we assign to it a subjective essence,
which would in every way correspond to the objective reality,
the subjective essence would have no connection, [p] with any
other ideas - in other words, we could not draw any conclusions
with regard to it. (41:3) On the other hand, those things which are
connected with others - as all things that exist in nature - will
be understood by the mind, and their subjective essences will
maintain the same mutual relations as their objective realities -
that is to say, we shall infer from these ideas other ideas, which