IV
Summary
I have, in what has preceded, included all the remedies for the emotions, that is to say, everything which the mind, considered in itself alone, can do against them. It appears therefrom that the power of the mind over the emotions consists—
1. In the knowledge itself of the emotions.
2. In the separation by the mind of the emotions from the thought of an external cause, which we imagine confusedly.
3. In duration, in which the emotions which are related to objects we understand surpass those related to objects conceived in a mutilated or confused manner.
4. In the multitude of causes by which the emotions which are related to the common properties of things or to God are nourished.
5. In the order in which the mind can arrange its emotions and connect them one with the other.
But that this power of the mind over the emotions may be better understood, it is to be carefully observed that we call the emotions great when we compare the emotion of one man with that of another, and see that one man is agitated more than another by the same emotion, or when we compare the emotions of one and the same man with one another, and discover that he is affected or moved more by one emotion than by another.
For the power of any emotion is limited by the power of the external cause as compared with our own power. But the power of the mind is limited solely by knowledge, whilst impotence or passion is estimated solely by privation of knowledge, or, in other words, by that through which ideas are called inadequate; and it therefore follows that that mind suffers the most whose largest part consists of inadequate ideas, so that it is distinguished rather by what it suffers than by what it does, while, on the contrary, that mind acts the most whose largest part consists of adequate ideas, so that although it may possess as many inadequate ideas as the first, it is nevertheless distinguished rather by those which belong to human virtue than by those which are a sign of human impotence. Again, it is to be observed that our sorrows and misfortunes mainly proceed from too much love towards an object which is subject to many changes, and which we can never possess. For no one is troubled or anxious about any object he does not love, neither do wrongs, suspicions, hatreds, etc., arise except from love towards objects of which no one can be truly the possessor.
From all this we easily conceive what is the power which clear and distinct knowledge, and especially that third kind of knowledge whose foundation is the knowledge itself of God, possesses over the emotions; the power, namely, by which it is able, in so far as they are passions, if not actually to destroy them, at least to make them constitute the smallest part of the mind. Moreover, it begets a love towards an immutable and eternal object of which we are really partakers; a love which therefore cannot be vitiated by the defects which are in common love, but which can always become greater and greater, occupy the largest part of the mind, and thoroughly affect it.
I have now concluded all that I had to say relating to this present life. For any one who will attend to what has been urged will easily be able to see the truth of what I said—that in these few words all the remedies for the emotions are comprehended. It is time, therefore, that I should now pass to the consideration of those matters which appertain to the duration of the mind without relation to the body.