dashed off though it may be, because I lack space,
is about a monumental capacity for thought:
I cannot to the full set out his special grasp once
erroneously seen as atheistic of the forces that rule life and
the Force that rules Life (see entry 193)
in about seventy lines, but I do not want to shield him from
my brothers and sisters' attention on the pretense that more
space is needed to give a right teaching of him.
Spinoza expressed his thought in the Netherlands in the 17th
Century, but his thought is perpetual. It enables us to come
closer to the Inconceivable one, the real Father,
the One of The Revelation of Arès.
To me Spinoza is a man beyond philosophy, a great wise man,
who never brought reason and passion into conflict, and who
knew how to tell the active from the passive. He unfortunately
had to pad out plain ideas into a flood of waffle strangely as
acceptable as not very necessary, because he lived in days
when one had better conceal "suspicious" ideas under a
hazy verbiage. Hence notably, in my opinion — too bad for me
whenever people call me a moron — the heavy, redundant,
geometrical Euclidean form of "The Ethics", his main work.
Spinoza also had to get round the inadequacy of human language
which forces all of us to tell much and not be able to tell
reality, even the reality very best felt, clearly.
Ever since the Theophanie's days in Arès
(1977), I have no longer seen God as the supreme sublime
king and judge of religion. I am only aware that He IS. He is deep
down me just as He is in the infinity, an indistinct figure.
Didn't Jacob say, "Yahweh was in this spot and I didn't know"
(Genesis 28/16)? Didn't Elijah feel Him in a tiny
whispering sound (1Rois 19/12)? Doesn't the One Who creates
a thousand new suns (Rév of Arès xxii/12) say, "I am
squeezed; I am squeezed like the nail (hammered in) (ii/21)?
Religion tells that God is personal so that man may think that he
gets a dialogue going between God and himself like God were a
human authority. Which is untrue. When I teach prayer, I say,
"Whenever you pray you don't know whether God listens to you. So
be honest! Just speak to yourselves, because you are the image
and likeness of the Most High (Genesis 1/26).
This is the way Spinoza used to pray, if he ever prayed, which I
God both belongs and does not belong within man." Your Child
psyche (Rev of Arès 13/5), your Son psyche
(xi/13) have come straight from the Father of the
Universe (12/4). You are a kin to God just as a kin to
Nature, Spinoza says, or a kin to Life or Breath as
The Revelation of Arèssays. I cannot define
God, because in 1977 all I was able to experience from Him is a Voice
(Rev of Arès xLii/13) and a fantastic
retinue ("The Witness's Accounts, Notes and Throughts", Revelation
of Arès éd. 1995 pp 348-441), but to me He is Sanctity,
Power and Light (12/4), in which I can see the infinite
indivisible Block, which Spinoza calls "immanent, not
transitive", the indivisible Life or Nature.
Baruch Spinoza was born Jewish in Amsterdam in 1632, was banished
from the synagogue 1656, died of consumption in 1677, and was
scarcely known in his lifetime. Afterwards, religion, whether
Jewish or Christian, blacklisted him and intellectuals considered
him as not much more than a nice quibbler for three centuries. A
little while ago some books began biographying him almost
reverently, because reverence makes all sparkle so that much
varied interpretations or misinterpretations can hide behind the
sparks. But in the seventies and eighties after I had been a
witness to the Father I was one of the very few believers that
used to mention Spinoza as a mind very close to the true central
This entry is not about Spinoza as the author of "A
Theologico-Political Treatise", who claims that a law should exist
to shield men from theologists — this intent is praiseworthy, but
the free man does not need any law —, or as the author of the
"Political Treatise", albeit his concept of the multitude
is not really unrelated to the one in The Revelation of Arès
(12/8-9, 26/1, 37/2), maybe an anteroom to the small men
This entry is about Spinoza as the author of the brilliantly
thougt out "Ethics", who under a waffle too long but amazingly
farsighted reveals that God is an "immanent but not transitive
cause". "What I mean by God is an entirely infinite Existing One,
an Essential One whose attributes are infinitely numerous, each of
which shows an infinite eternal essence." Spinoza does not
consider God as an independent supreme king. God is the very cause
of His own Being and of the Whole, that is His own result. God is
not above the Universe, not above man or nature; He
blends in them. In short, God is Life (see entry 193),
which applies to all that exists, including the Light
and even the matter that has no blood or sap. So God never judges
or condemns anybody on Earth, as every human being is His Image
and Likeness(Genesis 1/26-27) and as the Whole
is Him and He is the Whole. The Wrath (Rev of Arès
24/4,30/6-9) of God when dissatisfied with man and the
warth of man when dissatisfied with himself are just one. The concept of God through Spinoza is related to the concept
of Him through the Word of Arès. Whoever is free from
all prejudices and studies it humbly and wisely is well aware of
it. In other words, Spinoza does not see man as a being surrounded
by nature and ruled by God, but he sees him as an integral part of
the whole Being, of Life in the universal sense of the
word. This is the reason why Jewish, Christian, Muslim religious
men have seen the author of "Ethics" as a rationalistic atheist
just as they consider me as an impious man, because I teach that The
Revelation of Arès sees man as well as the Universe
be in perpetual evolution and move: All can change,
therefore, the world of Evil can grow into a world of Good.
In the ontological field, Spinoza has an idea that the human being
is the contrary or the negation of causes and effects. So Spinoza
thinks that man does not make society, but society makes man.
Likewise, The Revelation of Arès makes us realize that
not man but the culture, whatever, which the system (another label
for society) prints on men's brain, rejects or distorts the Word,
and that a change of education would change man.
This sets up a hard, long, huge undertaking, that which The Word
of Arès has started. Four generations will not be enough (Rev
of Arès 24/2) to finish it. For the time being we are men
of Evil who have a vague desire to gain Good, because
some residual atavism deep down makes the memory of the Edenic
happy days rise to our brains.
However, it is probably in the field of love, forgiveness,
peace and freedom more than in other fields that
Spinoza proves to be a great model of firm peaceful "insurgency".
Because he substituted the light of Reason for dogmata and
beliefs, when Reason arises undistorted, in a pure state, he was
accused of atheism. And yet the man is good and pious, that wrote,
"If the Turks and Pagans offer up justice and love for their
neighbor as prayers to their God(s), they have got Jesus' spirit
in themselves. They will be saved ."