The Philosophy of Spinoza by Benedictus de Spinoza (e textbook reader .txt) 📕

Hence it follows that God, in so far as He loves Himself, loves men, and consequently that the love of the mind towards God are one and the same thing.

Hence we clearly understand that our salvation, or blessedness, or liberty consists in a constant and eternal love towards God, or in the love of God towards men. This love or blessedness is called Glory in the sacred writings, and not without reason. For whether it be related to God or to the mind, it may properly be called repose of mind, which is, in truth, not distinguished from glory. For in so far as it is related to God, it is joy (granting that it is allowable to use this word), accompanied with the idea of Himself, and it is the same thing when it is related to the mind.

Again, since the essence of our mind consists in knowledge alone, whose beginning and foundation is God, it is clear to us in what manner and by what method our mind, with regard both to essence and existence, follows from the divine nature, and continually depends upon God. I thought it worth while for me to notice this here, in order that I might show, by this example, what that knowledge of individual objects which I have called intuitive or of the third kind is able to do, and how much more potent it is than the universal knowledge, which I have called knowledge of the second kind. For although I have shown generally that all things, and consequently also the human mind, depend upon God both with regard to existence and essence, yet that demonstration, although legitimate, and placed beyond the possibility of a doubt, does not, nevertheless, so affect our mind as a proof from the essence itself of any individual object which we say depends upon God. The more we understand individual objects, the more we understand God.

The mind does not express the actual existence of its body, nor does it conceive as actual the modifications of the body, except while the body exists, and consequently it conceives no body as actually existing except while its own body exists. It can therefore imagine nothing, nor can it recollect anything that is past, except while the body exists.

An imagination is an idea by which the mind contemplates any object as present. This idea nevertheless indicates the present constitution of the human body rather than the nature of the external object. An emotion, therefore (by the general definition of the Emotions), is an imagination in so far as it indicates the present constitution of the body, and therefore the mind, only so long as the body exists, is subject to emotions which are related to passions.

Hence it follows that no love except intellectual love is eternal.

If we look at the common opinion of men, we shall see that they are indeed conscious of the eternity of their minds, but they confound it with duration, and attribute it to imagination or memory, which they believe remain after death.

God is not only the cause of the existence of this or that human body, but also of its essence, which therefore must necessarily be conceived through the essence of God itself and by a certain eternal necessity. This conception, moreover, must necessarily exist in God. In God there necessarily exists an idea which expresses the essence of this or that human body under the form of eternity.

In God there necessarily exists a conception or idea which expresses the essence of the human body. This conception or idea is therefore necessarily something which pertains to the essence of the human mind. But we ascribe to the human mind no duration which can be limited by time, unless in so far as it expresses the actual existence of the body, which is manifested through duration, and which can be limited by time, that is to say, we cannot ascribe duration to the mind except while the body exists.

But, nevertheless, since this something is that which is conceived by a certain eternal necessity through the essence itself of God, this something which pertains to the essence of the mind will necessarily be eternal.

This idea which expresses the essence of the body under the form of eternity is, as we have said, a certain mode of thought which pertains to the essence of the mind, and is necessarily eternal. It is impossible, nevertheless, that we should recollect that we existed before the body, because there are no traces of any such existence in the body, and also because eternity cannot be defined by time, or have any relationship to it. Nevertheless we feel and know by experience that we are eternal. For the mind is no less sensible of those things which it conceives through intelligence than of those which it remembers, for demonstrations are the eyes of the mind by which it sees and observes things.

Although, therefore, we do not recollect that we existed before the body, we feel that our mind, in so far as it involves the essence of the body under the form of eternity, is eternal, and that this existence of the mind cannot be limited by time nor manifested through duration. Only in so far, therefore, as it involves the actual existence of the body can the mind be said to possess duration, and its existence be limited by a fixed time, and so far only has it the power of determining the existence of things in time, and of conceiving them under the form of duration.

In so far as the mind conceives the present existence of its body does it conceive duration which can be determined in time, and so far only has it the power of conceiving things in relation to time. But eternity cannot be manifested through duration, therefore the mind so far has not the power of conceiving things under the form of eternity: but because it is the nature of reason to conceive things under the form of eternity, and because it also pertains to the nature of the mind to conceive the essence of the body under the form of eternity, and excepting these two things nothing else pertains to the nature of the mind, therefore this power of conceiving things under the form of eternity does not pertain to the mind except in so far as it conceives the essence of the body under the form of eternity.

Things are conceived by us as actual in two ways; either in so far as we conceive them to exist with relation to a fixed time and place, or in so far as we conceive them to be contained in God, and to follow from the necessity of the divine nature. But those things which are conceived in this second way as true or real we conceive under the form of eternity, and their ideas involve the eternal and infinite essence of God.

The mind conceives nothing under the form of eternity, unless in so far as it conceives the essence of its body under the form of eternity, that is to say, unless in so far as it is eternal. Therefore in so far as the mind is eternal it has a knowledge of God, which is necessarily adequate, and therefore in so far as it is eternal it is fitted to know all those things which can follow from this knowledge of God, that is to say, it is fitted to know things by the third kind of knowledge of which, in so far as the mind is eternal, it is the adequate or formal cause.

As each person therefore becomes stronger in this kind of knowledge, the more is he conscious of himself and of God; that is to say, the more perfect and the happier he is, a truth which will still more clearly appear from what follows. Here, however, it is to be observed, that although we are now certain that the mind is eternal in so far as it conceives things under the form of eternity, yet, in order that what we wish to prove may be more easily explained and better understood, we shall consider the mind, as we have hitherto done, as if it had just begun to be, and had just begun to understand things under the form of eternity. This we can do without any risk of error, provided only we are careful to conclude nothing except from clear premises.

The third kind of knowledge is eternal, and therefore the love which springs from it is necessarily eternal.

Although this love to God has no beginning, it nevertheless has all the perfections of love, just as if it had originated. Nor is there here any difference, excepting that the mind has eternally possessed these same perfections which we imagined as now accruing to it, and has possessed them with the accompanying idea of God as the eternal cause. And if joy consist in the passage to a greater perfection, blessedness must indeed consist in this, that the mind is endowed with perfection itself.

The essence of the mind consists in knowledge. The more things, therefore, the mind knows by the second and third kinds of knowledge, the greater is that part which abides and consequently the greater is that part which is not touched by emotions which are contrary to our nature, that is to say, which are evil. The more things, therefore, the mind understands by the second and third kinds of knowledge, the greater is that part which remains unharmed, and the less consequently does it suffer from the emotions.

We are thus enabled to understand that death is by so much the less injurious to us as the clear and distinct knowledge of the mind is greater, and consequently as the mind loves God more. Again, since from the third kind of knowledge there arises the highest possible peace, it follows that it is possible for the human mind to be of such a nature that that part of it which we have shown perishes with its body, in comparison with the part of it which remains, is of no consequence. But more fully upon this subject presently.

He who possesses a body fitted for doing many things is least of all agitated by those emotions which are evil, that is to say, by emotions which are contrary to our nature, and therefore he possesses the power of arranging and connecting the modifications of the body according to the order of the intellect, and consequently of causing all the modifications of the body to be related to the idea of God; in consequence of which he is affected with a love to God, which must occupy or form the greatest part of his mind, and therefore he possesses a mind of which the greatest part is eternal.

Inasmuch as human bodies are fit for many things, we cannot doubt the possibility of their possessing such a nature that they may be related to minds which have a large knowledge of themselves and of God, and whose greatest or principal part is eternal, so that they scarcely fear death. To understand this more clearly, it is to be here considered that we live in constant change, and that according as we change for the better or the worse we are called happy or unhappy. For he who passes from infancy or childhood to death is called unhappy, and, on the other hand, we consider ourselves happy if we can pass through the whole period of life with a sound mind in a sound body. Moreover, he who, like an infant or child, possesses a body fit for very few things, and, almost altogether dependent on external causes, has a mind which, considered in itself alone, is