The Case for Spinoza's Mysticism

The final chapter of Spinoza’s Magnum Opus, the Ethics has been called “impenetrable,” and its central idea of amor dei intelectualis, intellectual love of God, “the central doctrine in Spinoza’s philosophy” has been called “one of the more opaque elements in a work full of opacity.” Many, even those that taken Spinoza very seriously, have dismissed this final chapter as “worthless,” “an unmitigated disaster,” “a concession to the masses,” they said the rigorous philosopher has “gone soft” and “fallen back into his mystical experience” as his clarity waned.  We say nay nay, Spinoza did not go soft, wane, buckle, sway or break at the end. Spinoza’s final chapter - enigmatic religious language and all - is nothing less than the stunning crowing culmination of his life’s work. Spinoza’s great mind glimpsed the secrets of the universe, the rhythm and riddles of Nature and the essence of God. In his final chapter he put pen to paper to pass over what he gleaned, to guide others, for centuries to come, toward a life of love, peace, eudaimonia, salvation and blessedness. All without compromising for a moment on his lucid, rigorous, logical and mathematically form.   When one of history’s greatest minds tells us the secret to salvation, we ought to pay close attention. If we do, and manage to penetrate his words, time may just stop and allow us to see things as he did, sub species aeternitatis, under the aspect of eternity. And the love, bliss, calm and respite that seeps through the paused moments of time will find you waiting.