Everything which we have so far learned from the application of the scientific method about the extended universe tends toward standing in support of Spinoza's concept of the one substance which constitutes the being of, and beyond that, is the cause of everything. Beginning with the weirdly named 'big bang'; all objects in the known universe emanated from one source. This source originated in an unimaginably huge detonation which exploded from its compressed state, and transformed into all of the matter and the dark matter which taken together account for all that is visible, invisible and measureable: galaxies, constellations, solar systems, planets and people. Each of these objects, considered individually, is comprised in some measure of concatenations of elements in the atomic table. The chemical composition of gaseous matter present during the birth of stars and the molecular chemical structure of the cause of life forms on earth stand in direct relation. Along with similar molecular elements they further share the source of their inception; pressure and energy fueled by either fission or fusion. The 'big bang', which for our purposes can be considered at the very least as the proximate cause of the universe, begat the matter which forms the elemental structures of heavenly bodies and all planetary life forms. Long before it would have been conceived of as possible Baruch intuited one self-caused 'substance' which could not be conceived of as other than existent and further and which must be understood to comprise a state of infinite being. This 'ontos' encapsulates at the functional level the twin attributes of thought and extension, plus an infinite number of other attributes which we can deduce logically but not experience directly; plus the modifications of thinking, breathing, procreation; and the creation, destruction and re-constitution of every element in the universe. If the enormity of the size of the known universe can be somehow captured and reflected upon by the individual human mind, one thought and understanding emerges and remains inescapable. This thought is not ephemeral or phantasmagorical; it lies in the formation and presence in the human mind of the concept which takes the form of an adequate idea. That idea is of one eternal substance; essentially this is god. Every adequate idea exists only through its correlate, an existing object in our experience. This reflexive interaction which we live with each day comprises the source of the 'self-evident' truth. Spinoza's bequest to us lends us the ability to realize that human perception is not 'inherently flawed'. It simply needs to be recognized, embraced and developed to its fullest extent. Further, the ability of a finite modality to encapsulate god's essence within its individuality in the form of an idea is the only proof requisite for the existence of god. Spinoza said this; ..."the finite demonstrates clearly the existence of the infinite". This fundamental understanding is ours for the taking. The time and strenuous mental energy which must be exerted to accomplish this understanding on our parts is a given and a necessity. At the point in time when 'god's essence and existence' becomes clear in our minds, it will hit like the proverbial 'ton of bricks'. But it will feel most welcome indeed. With Baruch's guidance we can experience and understand god. At some point in human evolution we developed what evolved into an innate skill to see through our extended world and to grasp intuitively the essence of substance itself. This innate capability resides in a state of potential in every person born on this planet, regardless of geography, ethnic grouping or cultural affinity. Spinoza called this capability "Amor Dei Intellectus" or the Intellectual Love of God. We may simply refer to it as god, as we stand in awe at the immensity of life.