For Spinoza attributes express the one substance but they do not interact, they are the sort to

speak, dimensions of the one and exist in parallel. This means that minds and bodies do not
causally interact in Spinoza. My body is a mode of the One, or God, or Nature's physical attribute
materiality, while my mind is a mode of the One's mental attribute. The two are related through
what we call Psychophysical Parallelism, the way to imagine this is to imagine all mental events
that take place in all minds and all the physical events that take place with respect to all bodies
as two different chains of events, they are kind of dimensions of the one, understood as events,
what Spinoza is claiming is that rather than a mental effect causing a physical effect, or a
physical effect causing a mental one, the mental and physical events are coordinated, they
happen in parallel, so as a set of physical causes, stub my physical toe (those are physical
events), at the same moment a set of mental causes leads to the simultaneous idea of pain in
my mind, so my pain in my mind and the damage to my toe occur in parallel processes. Notice:
This is once again another way of trying to deal with the Mind-Body problem that Descartes left
us with. (for Descartes the mind and body are different substances, how they interact) for
Spinoza, he accepts that mind and body are different but they are not substances they are
attributes, and he simply bites the bullets, he says they don't interact at all so we don't have to
explain that., and of course it is God that establishes that pre-established harmony or the
Psychophysical Parallelism that relates the two.
This also echoes another Aristotelian idea, that in human beings, Mind is the form of the body,
so that mentality is the formal aspect of what I am, and my body is material cause or the
material aspect of what I am. But, again, they don't have a causal relation in Spinoza.