The Note in Sentence 2, Paragraph 4-Spinoza's View of "The Middle Way"

[4] (1) By sensual pleasure the mind is enthralled to the extent

of quiescence, as if the supreme good were actually attained, so

that it is quite incapable of thinking of any other object; when

such pleasure has been gratified it is followed by extreme

melancholy, whereby the mind, though not enthralled, is disturbed

and dulled. (2) The pursuit of honors and riches is likewise very

absorbing, especially if such objects be sought simply for their

own sake, [a] inasmuch as they are then supposed to constitute the

highest good.

==========

Sorry, I overlooked the note in p4 in s2 so we will need to review 

paragraph 4, in light of the note (a). Here it is:

==========

[a] (1) This might be explained more at large and more clearly:

I mean by distinguishing riches according as they are pursued for

their own sake, in or furtherance of fame, or sensual pleasure,

or the advancement of science and art. (2) But this subject is

reserved to its own place, for it is not here proper to

investigate the matter more accurately.

==========

So, we learn that Spinoza is not dogmatically opposed to the acquisition

of wealth.  However, it should be noted that while Spinoza was not an advocate

of asceticism, a study of his life shows that when he said "the wise man is 

content with little," he practiced what he preached.

The concern here is not with money or property, possessions and so on,

for there is nothing in these that cannot be put to good use.  The difficulty

for the follower of Spinoza's path lies in the emotional identification with

these things, as if they were parts of our body.  So, we experience pain when

there is a modification of loss in our investment portfolio, or discover that someone

has stolen the box of cash we had hidden in a piece of furniture.  We are identified

with the existential first and the spiritual is often lost and forgotten.  This is the

wrong order.  The best illustration of the true order is the crucifixion of Jesus, and 

how unfortunate that his ultimate sacrifice of the existential for the sake of Truth,

has been perverted into superstition for the profit of the priest class and at great cost 

to humanity in general.  Likewise, perhaps, Socrates displayed an indifference to 

death and continued to maintain his ideas to the end.

https://sites.google.com/site/jacqueslouisdavidlifeandworks/the-death-of-socrates

Nature begins with the incorporeal Eternal and Infinite, and our

conceptions of particular things are not objective because we don't understand 

their cause.  The finite mind cannot understand the infinite in essence.

Jesus famously said that a rich man has about as much chance of entering Heaven as
a camel has of passing through the eye of a needle.  However, a

close reading of what comes after reveals the humility of Jesus before God,

indicating that God may accomplish what is inconceivable for man.  As an

aside, it is very interesting that just after this saying, Jesus offers the parable

of the men hired to work in the vineyard. Each receives the same pay, regardless
of the hours they put in, and the last hired may be the first paid.

As Krishnamurti said, and I often repeat it, "It is the truth that frees, not your efforts to be free." K. gave his heart and soul to union with the immeasurable, and while he was educated in fine English
schools and given the trappings of wealth and prestige by his Theosophical "parents" who had

great ambitions for him, he came to see as Spinoza did, that these surroundings were vain and futile.  He divorced himself from the organization that was created for him because he had "been made simple" by

conscious contact with his real creator.  And while his friends always made sure that he was provided for, he actually had very few personal possessions despite the many books of his ideas that attained a certain popularity.  But, again, as Spinoza indicates in the last proposition of the Ethics, we are content with little because of our inner treasure.  In the spiritual paths known generally as "The Fourth Way," we don't renounce our position, family, possessions and so on as monks and certain Yogins and Fakirs may do, and as the Apostles of Christ did.  We merely begin to observe ourselves.  In a sense, this is the end and the beginning, just as the shaman put it: "to see…"

Spinoza writes in TPT that "the arts and sciences...are also entirely necessary to the perfection and blessedness of human nature."  As we can clearly see from the citation below, Spinoza embraces what a Buddhist might well 

describe as "the middle way"  with regard to enjoyment of the sensual aspects of our existential life. The intention is precisely the same, and it would be fair to say generally that Spinoza is more akin to the Shakyamuni Buddha than he is to Locke, Hobbes, Descartes, Leibniz, Hume, Kant,or even Wittgenstein, Heidegger, etc.

==========

From Ethics Part IV:  Of Human Bondage, or the Strength of the Emotions

Proposition 45 (XLV)….

 Note.-Between derision (which I have in Coroll. I. stated to

be bad) and laughter I recognize a great difference.  For

laughter, as also jocularity, is merely pleasure ; therefore, so

long as it be not excessive, it is in itself good (IV. xli.). 

Assuredly nothing forbids man to enjoy himself, save grim and

gloomy superstition.  For why is it more lawful to satiate one's

hunger and thirst than to drive away one's melancholy? I reason,

and have convinced myself as follows : No deity, nor anyone else,

save the envious, takes pleasure in my infirmity and discomfort,

nor sets down to my virtue the tears, sobs, fear, and the like,

which are signs of infirmity of spirit ; on the contrary, the

greater the pleasure wherewith we are affected, the greater the

perfection whereto we pass ; in other words, the more must we

necessarily partake of the divine nature.  Therefore, to make use

of what comes in our way, and to enjoy it as much as possible

(not to the point of satiety, for that would not be enjoyment) is

the part of a wise man.  I say it is the part of a wise man to

refresh and recreate himself with moderate and pleasant food and

drink, and also with perfumes, with the soft beauty of growing

plants, with dress, with music, with many sports, with theatres,

and the like, such as every man may make use of without injury to

his neighbour.  For the human body is composed of very numerous

parts, of diverse nature, which continually stand in need of

fresh and varied nourishment, so that the whole body may be

equally capable of performing all the actions, which follow from

the necessity of its own nature ; and, consequently, so that the

mind may also be equally capable of understanding many things

simultaneously.  This way of life, then, agrees best with our

principles, and also with general practice ; therefore, if there

be any question of another plan, the plan we have mentioned is

the best, and in every way to be commended.  There is no need for

me to set forth the matter more clearly or in more detail.