The entry, dashed off though it may be, because I lack space, is about a monumental capacity for thought: Spinoza.
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.

There are very few pictures of Spinoza and they
are not alike. This one is considered as verging on
what he looked like, a sly one of genius.

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 don't know.
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 Arès says. 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 metaphysical crux.
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 units.
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 ."