far as He loves Himself, loves men, and
consequently that the love of God towards men and the intellectual love
of the mind towards God are one and the same thing.

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 Eternity of the Mind_

I

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 pres