 Rather, the question of Spinoza’s pantheism is really going to be answered on the psychological side of things, with regard to the proper attitude to take toward Deus sive Natura. And however one reads the relationship between God and Nature in Spinoza, it is a mistake to call him a pantheist in so far as pantheism is still a kind of religious theism. What really distinguishes the pantheist from the atheist is that the pantheist does not reject as inappropriate the religious psychological attitudes demanded by theism. Rather, the pantheist simply asserts that God—conceived as a being before which one is to adopt an attitude of worshipful awe—is or is in Nature. And nothing could be further from the spirit of Spinoza’s philosophy. Spinoza does not believe that worshipful awe or religious reverence is an appropriate attitude to take before God or Nature. There is nothing holy or sacred about Nature, and it is certainly not the object of a religious experience. Instead, one should strive to understand God or Nature, with the kind of adequate or clear and distinct intellectual knowledge that reveals Nature’s most important truths and shows how everything depends essentially and existentially on higher natural causes. The key to discovering and experiencing God, for Spinoza, is philosophy and science, not religious awe and worshipful submission. The latter give rise only to superstitious behavior and subservience to ecclesiastic authorities; the former leads to enlightenment, freedom and true blessedness (i.e., peace of mind).