perfections which we
feigned to accrue to it, and they are accompanied by the idea of
God as eternal cause. If pleasure consists in the transition to
a greater perfection, assuredly blessedness must consist in the
mind being endowed with perfection itself.

PROP. XXXIV. The mind is, only while the body endures, subject
to those emotions which are attributable to passions.

Proof.--Imagination is the idea wherewith the mind
contemplates a thing as present (II. xvii. note); yet this idea
indicates rather the present disposition of the human body than
the nature of the external thing (II. xvi. Coroll. ii.).
Therefore emotion (see general Def. of Emotions) is imagination,
in so far as it indicates the present disposition of the body;
therefore (V. xxi.) the mind is, only while the body endures,
subject to emotions which are attributable to passions. Q.E.D.

Corollary.--Hence it follows that no love save intellectual
love is eternal.

Note.--If we look to men's general opinion, we shall see that
they are indeed conscious of the eternity of their mind, but that
they confuse eternity with duration, and ascribe it to the
imagination or the memory which they believe to remain after
death.

PROP. XXXV. God loves himself with an infinite intellectual
love.

Proof.--God is absolutely infinite (I. Def. vi.), that is (II.
Def. vi.), the nature of God rejoices in infinite perfection;
and such rejoicing is (II. iii.) accompanied by the idea of
himself, that is (I. xi. and Def. i.), the idea of his own cause:
now this is what we have (in V. xxxii. Coroll.) described as
intellectual love.

PROP. XXXVI. The intellectual love of the mind towards God is
that very love of God whereby God loves himself, not in so far as
he is infinite, but in so far as he can be explained through the
essence of the human mind regarded under the form of eternity;
in other words, the intellectual love of the mind towards God is
part of the infinite love wherewith God loves himself.

Proof.--This love of the mind must be referred to the
activities of the mind (V. xxxii. Coroll. and III. iii.); it is
itself, indeed, an activity whereby the mind regards itself
accompanied by the idea of God as cause (V. xxxii. and Coroll.);
that is (I. xxv. Coroll. and II. xi. Coroll.), an activity
whereby God, in so far as he can be explained through the human
mind, regards himself accompanied by the idea of himself;
therefore (by the last Prop.), this love of