“Our happiness and liberty consist in an enduring and eternal love to God; this intellectual love follows from the nature of mind, in so far as it is regarded as eternal truth through the nature of God. The more a man recognizes God’s existence and loves Him, the less does he suffer from evil affections and the less is his fear of death.”[206] Spinoza requires in addition the true kind of knowledge. There are, according to him, three kinds of knowledge; in the first, which he calls opinion and imagination, he includes the knowledge which we obtain from an individual object through the senses—a knowledge fragmentary and ill-arranged—also knowledge drawn from signs, pictorial conceptions and memory. The second kind of knowledge is for Spinoza that which we derive from general conceptions and adequate ideas of the properties of things. The third is intuitive knowledge (_scientia intuitiva_) which rises from the adequate idea of the formal essence of certain attributes of God to the adequate knowledge of the essence of things.[207] Regarding this last he then says: “The nature of reason is not to contemplate things as contingent, but as necessary ... to think of all things under a certain form of eternity (_sub quadam specie œternitatis_);” _i.e._ in absolutely adequate Notions, _i.e._ in God. “For the necessity of things is the necessity of the eternal nature of God Himself. Every idea of an individual thing necessarily includes the eternal and infinite essence of God in itself. For individual things are modes of an attribute of God; therefore they must include in themselves His eternal essence. Our mind, in so far as it knows itself and the body under the form of eternity, has to that extent necessarily the knowledge of God, and knows that it is itself in God and is conceived through God. All Ideas, in so far as they are referable to God, are true.”[208] Man must trace back all things to God, for God is the One in All; the eternal essence of God is the one thing that is, the eternal truth is the only thing for man to aim at in his actions. With Spinoza this is not a knowledge arrived at through philosophy, but only knowledge of a truth. “The mind can succeed in tracing back all affections of the body or images of things to God. In proportion as the mind regards all things as necessary, it has a greater power over its affections,” which are arbitrary and contingent. This is the return of the mind to God, and this is human freedom; as mode, on the other hand, the spirit has no freedom, but is determined from without. “From the third kind of knowledge there arises the repose of the mind; the supreme good of the mind is to know God, and this is its highest virtue. This knowledge necessarily produces the intellectual love of God; for it produces a joyfulness accompanied by the Idea of God as cause—_i.e._ the intellectual love of God. God Himself loves Himself with an infinite intellectual love.”[209] For God can have only Himself as aim