Lacan states that the mirror experience will moves us to a position in opposition to cogito-centered models of thinking. In Lacanian theory, the subject's order of being is grounded not in Cartesian consciousness, which is capable of direct self-understanding, but in the capacity of the infant, who identifies with an illusory self-image, to enroll in the Symbolic order. This study examines the relationship between the narcissistic consequences of the false image of being in the mirror experience and the solipsistic consequences of the cogito. According to Lacan, throughout the Cartesian argument, the comprehension of the corporeal world is essentially possible by demonstrating the existence of a non-deceptive God who unconditionally transmits true knowledge. On the other hand, the symbolic Other, which Lacan points to as the founder of reality beyond the imaginary, is categorically distinct from God, who is supposed to know as the guarantor of external reality. Lacan not only sees the illusion of the imaginary self as a narcissistic trap, but also finds the idea of a subject supposed to know that purports to give the imaginary self its own subjectivity at least as dangerous. Lacan's new approach to the cogito makes it possible to reconsider the imaginary short circuit in the mirror as a short circuit of consciousness in the Cartesian cogito.