[10] (1) But love towards a thing eternal and infinite feeds the mind wholly with joy, and is itself unmingled with any sadness, wherefore it is greatly to be desired and sought for with all our strength. (2) Yet it was not at random that I used the words, "If I could go to the root of the matter," for, though what I have urged was perfectly clear to my mind, I could not forthwith lay aside all love of riches, sensual enjoyment, and fame. [11] (1) One thing was evident, namely, that while my mind was employed with these thoughts it turned away from its former objects of desire, and seriously considered the search for a new principle; this state of things was a great comfort to me, for I perceived that the evils were not such as to resist all remedies. (11:2) Although these intervals were at first rare, and of very short duration, yet afterwards, as the true good became more and more discernible to me, they became more frequent and more lasting; especially after I had recognized that the acquisition of wealth, sensual pleasure, or fame, is only a hindrance, so long as they are sought as ends not as means; if they be sought as means, they will be under restraint, and, far from being hindrances, will further not a little the end for which they are sought, as I will show in due time. [12] (1) I will here only briefly state what I mean by true good, and also what is the nature of the highest good. (2) In order that this may be rightly understood, we must bear in mind that the terms good and evil are only applied relatively, so that the same thing may be called both good and bad according to the relations in view, in the same way as it may be called perfect or imperfect. (3) Nothing regarded in its own nature can be called perfect or imperfect; especially when we are aware that all things which come to pass, come to pass according to the eternal order and fixed laws of nature. [13] (1) However, human weakness cannot attain to this order in its own thoughts, but meanwhile man conceives a human character much more stable than his own, and sees that there is no reason why he should not himself acquire such a character. (2) Thus he is led to seek for means which will bring him to this pitch of perfection, and calls everything which will serve as such means a true good. (13:3) The chief good is that he should arrive, together with other individuals if possible, at the possession of the aforesaid character. (4) What that character is we shall show in due time, namely, that it is the knowledge of the union existing being the mind and the whole of nature. [c]