"This work is of importance for psychoanalysts and scholars of the psychology of religion. Kakar makes a scholarly and significant contribution to the objectification of what psychoanalysis and Hindu mystical tradition have in common."—Ana Maria Rizzuto, Tufts University

Founded in Eastern Europe in the eighteenth century, the Hasidic movement and its religious thinking have dramatically transformed modern Judaism. The figure of the Ba’al Shem Tov (known in acronym form as the BeSHT)—the purported founder of the Hasidic movement—has fascinated scholars, Jewish philosophers, and laypeople interested in popular Jewish mysticism in general and the contemporary Hasidic movement in all its variety. In this volume, Etkes enters a rich and heated debate over the origins of the movement, as well as the historicity of its mythic founder, Rabbi Israel Ba’al Shem Tov, who lived much of his life as a miracle worker. The eighteenth century, as Etkes vividly portrays, was the heyday of the kabbalists, who dabbled in the magical power of letters and words to solve personal and communal problems—and to earn a living. Etkes sheds light on the personality of the Besht, on his mysticism, and on his close circle of followers. But equally important, he challenges the popular myth of the Besht as a childlike mystic, wandering the fields in prayer, seeing visions and engaging in acts of godliness and piety. Although Etkes shows great empathy for his subject, the Besht who emerges in these pages is much more down to earth, much more a man of his times. Indeed, according to Etkes, it was never the intention of the Besht to found a religious movement. Etkes looks at the Besht’s mystical roots, examining him not only from the vantage point of a social historian, but as a religious figure. Moshe Rosman, author of Founder of Hasidism, a biography of the Besht, claims that In Praise of the Besht—a volume published about the Besht in 1814, many years after his death, which portrayed his character by means of stories told by his close followers—could not be a reliable source. Etkes, disputing this claim, shows definitively that this well-known text (translated and interpreted by, among others, Martin Buber) may indeed offer trustworthy accounts of the Besht’s life and thinking.

This classic biography of Emanuel Swedenborg (1688–1772), first published in 1948, gives us a sharp, witty, personal insight into the life of the Swedish scientist and theologian.

Though not a Swedenborgian herself, and somewhat skeptical of Swedenborg’s claims to divine revelation, Toksvig praises Swedenborg’s genius as both a thinker and a man of faith: “Swedenborg in his later phase has as great treasure to bestow as many of those millionaires of the spirit we call mystics, even if one reads him strictly from an ethical point of view. And, apart from an interest in distinctions between good and evil—not an unnecessary interest at the present time, one would think—Swedenborg in his life and works can, if one takes a little trouble to understand him, open travel horizons for us far exceeding all others for beauty and strangeness.”

An introduction by the Reverend Brian Kingslake, added to a 1983 edition, provides a Swedenborgian perspective and retrospective on a work that remains a fascinating, informative look at Swedenborg’s world.

“In addition to his accomplishments as a talented novelist, a thorough historian, and an excellent essayist, Frank Waters is that rare breed of man who has merged heart and mind early in his life and moved forward to confront ultimate questions. This dilemma of faith and heritage, religion and identity, and commitment and comfort has never been resolved intellectually. Even with profound faith and rigorous discipline of self, mystics have found it difficult to resolve through action and prayer…I look at the life and writing of Frank Waters…and find…a remarkable journey of inquiry spanning nearly a century and illuminating questions which I did not think possible to formulate.”

—Vine Deloria, Jr., editor

Contributors to this volume are Alvin M. Josephy, Jr., Bobby Bridger, Steven Wall, Will Wright, William Eastlake, Larry Evers, David Jongeward, Max Evans, Win Blevins, Barbara Waters, Rudolfo Anaya, Thomas J. Lyon, Joe Gordon, Robert Kostka, Charles Adams, Father Peter J. Powell, Quay Grigg, Alexander Blackburn, and T. N. Luther.

Ralph Waldo Emerson’s groundbreaking essay on Emanuel Swedenborg (1688–1772), originally published in Emerson’s book Representative Men in 1850, places the Swedish philosopher and mystic alongside other great men of genius, including Michel de Montaigne and William Shakespeare. Casting a sharp critical eye over the central tenets of Swedenborg’s philosophy, Emerson examines the dynamic relationship between Swedenborg’s mysticism and his scientific ways of reasoning.
 
Innovative, critically aware, and thoroughly engaging, Emerson’s essay is an indispensable tool in reading Swedenborg and understanding his subsequent influence on writers as established and respected as August Strindberg and Jorge Luis Borges. This accessible new edition includes a contextual introduction by Stephen McNeilly, a chronology of Swedenborg’s life and works, a chronology of Emerson’s life and works, endnotes, and an index.