Spinoza's Ethics: III.P13 - Conatus to Forget

This proposition reminds me of a country song lyric - "the best cure for a sunset is a sunrise." Spinoza is describing a pattern of the mind that is rooted in conatus. Here there does not seem to be exact parallelism in that the mind selects imaginations which support an increase in the power of acting. It almost sounds like a prescription for high risk-taking activities, on the one hand, and, on the other, seems to lack a correlation for the body, except that it appears to engage the body in a way that resembles will power. 

Cum mens ea imaginatur quæ corporis agendi potentiam minuunt vel coercent, conatur quantum potest rerum recordari quæ horum existentiam secludunt.

Since the mind imagines things which diminishes or restrains the power of the body for acting, it tries as much as it can to record of things which excludes the existence of these things.

DEMONSTRATIO: Quamdiu mens quicquam tale imaginatur tamdiu mentis et corporis potentia minuitur vel coercetur (ut in præcedenti propositione demonstravimus) et nihilominus id tamdiu imaginabitur donec mens aliud imaginetur quod hujus præsentem existentiam secludat (per propositionem 17 partis II) hoc est (ut modo ostendimus) mentis et corporis potentia tamdiu minuitur vel coercetur donec mens aliud imaginetur quod hujus existentiam secludit quodque adeo mens (per propositionem 9 hujus) quantum potest imaginari vel recordari conabitur. Q.E.D.

For so long as the mind imagines such a thing, so long is the power of the mind and body diminished or restrained (as we have shown in IIIP12) and nothing less it as long as it will imagine until the mind imagines something else which excludes the present existence of this (by IIP17) that is (as I have shown in the way) the power of the mind and the body as long as it is diminished or restrained until the mind imagines something else which excludes the existence of this and to such a degree the mind (by IIIP9) tries as much as it is able to imagine or remember.  

COROLLARIUM: Hinc sequitur quod mens ea imaginari aversatur quæ ipsius et corporis potentiam minuunt vel coercent.

From here it follows what the mind is averse to imagine what things diminishes or restrains the power of itself and the body.

SCHOLIUM: Ex his clare intelligimus quid amor quidque odium sit. Nempe amor nihil aliud est quam lætitia concomitante idea causæ externæ et odium nihil aliud quam tristitia concomitante idea causæ externæ. Videmus deinde quod ille qui amat necessario conatur rem quam amat præsentem habere et conservare et contra qui odit, rem quam odio habet, amovere et destruere conatur. Sed de his omnibus in sequentibus prolixius.

From these we clearly understand what love and hatred are. Of course love is nothing other than which joy is accompanied by the idea of an external cause and hatred is nothing other than sadness accompanied by the idea of an external cause. Next we see what that who loves by necessity tries to have and to keep present the thing which he loves and against which he hates the thing which he has with hatred tries to remove and destroy. But but concerning these more in all the following.