 Its redemptive force, as Susman notes, generates the Messianic idea (1913: 67). With this excursus, Susman returns to Spinoza, whose system of identity appears to exclude this kind of love. Nonetheless, she argues, Spinoza is as different from the Indian disposition as it is from Judaism. His notion of self-preservation is the very opposite of self-interest; instead, it is “recognition of one’s own essence in and through God” (1913: 69). This form of self-preservation is only realized by love of God: “For I am not seeking myself in [this love of God] but God’s law in myself” (1913: 69). The identity of the world is thus produced by love as the mediating force between the human being and God, the dynamic moment of divine infinity that creates the true connection between I and God (1913: 69f.).