One hundred twenty-two sonnets that touch on contemporary American popular culture, social trends, and personalities. Poet Roger Armbrust is described by some as a mystic, by others as a spiritualist, and by yet others as a guy who toys with really big thoughts, making them objects both of serious study and of humor.  His sonnets will push you to laughter and meditation: a satisfying literary ride. 

In The Aesthetic Astronaut, Roger Armbrust escorts readers on an insightful journey throughout Earth and beyond. We experience the loneliness and instpiration of "the Aesthetic Astronaut"; cold-blooded calculations of "The Armchair Assassin"; passion and sense of the romantic lover; reflective memories of a gentle heart growing older; ironic vision of an observer to history, and subtle--and sometimes not so subtle--humor of a fellow human involved in our day-to-day challenge of living a worthwhile life. The poet's imagery and attitude. . . may fascinate, thrill, sadden, anger, or push you to laughter or meditation. But you'll find the trip a fascinating literary ride.

"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

The Arms of Morpheus:Essays on Swedenborg and Mysticism addresses the relatively untapped subject of the eighteenth-century Swedish philosopher and mystic Emanuel Swedenborg and his place within the mystical tradition. Highlighting the congruencies and disparities of his ideas with those mystics and visionaries who preceded him and those that followed after, the volume opens with a wonderful essay on Swedenborg by the Nobel Prize winner Czeslaw Milosz and is followed by essays that offer important comparisons between Swedenborg and Jacob Boehme, Rudolf Steiner, Madame Guyon, the Kabbalah, Ibn ‘Arabi, and Paracelsus.
 
This volume, the fifth in the Journal of the Swedenborg Society series, contains the following seven essays:
 
• Czeslaw Milosz, “Swedenborg the Mystic”
• Ariel Hessayon, “Jacob Boehme, Swedenborg and Their Readers”
• Gary Lachman, “Swedenborg, Rudolf Steiner and the Hypnagogic State”
• Richard Lines, “The Feminine Mysticism of Madame Guyon”
• Reuben Bell, “Swedenborg and the Kabbalah”
• James Wilson, “Swedenborg and Paracelsus”
• José Antonio Antón-Pacheco, “Ibn ‘Arabi and Swedenborg”
 
Also included are a preface by Stephen McNeilly, a chronology of Swedenborg, biographies of the subjects of the essays, and an index.

Beauty, Wonder, and the Mystical Mind spreads before the reader a rich word picture of the spiritual realm. Wilson Van Dusen describes the mature mystic, enumerating the characteristics of those whose lives are shaped by the experience of God. He explains how religion fits within the context of culture and how mysticism fits -- or does not -- within the context of religion. He also compares the mystical to the aesthetic, noting the similar ways in which art and epiphany move and elevate the experiencer.

Believing that all have the potential to experience God, Van Dusen opens the mystical realm to the reader with his warm and accessible style. Writing from lifelong personal experience in the spiritual dimension, he offers a singular interpretation of the history of major religions and their regard for mysticism.

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.

      Contemporary scholarship tends to view Albert Camus as a modern, but he himself was conscious of the past and called the transition from Hellenism to Christianity “the true and only turning point in history.” For Camus, modernity was not fully comprehensible without an examination of the aspirations that were first articulated in antiquity and that later received their clearest expression in Christianity. These aspirations amounted to a fundamental reorientation of human life in politics, religion, science, and philosophy.

Understanding the nature and achievement of that reorientation became the central task of Christian Metaphysics and Neoplatonism. Primarily known through its inclusion in a French omnibus edition, ithas remained one of Camus’ least-read works, yet it marks his first attempt to understand the relationship between Greek philosophy and Christianity as he charted the movement from the Gospels through Gnosticism and Plotinus to what he calls Augustine’s “second revelation” of the Christian faith.

            Ronald Srigley’s translation of this seminal document helps illuminate these aspects of Camus’ work. His freestanding English edition exposes readers to an important part of Camus’ thought that is often overlooked by those concerned primarily with the book’s literary value and supersedes the extant McBride translation by retaining a greater degree of literalness.

Srigley has fully annotated Christian Metaphysics to include nearly all of Camus’ original citations and has tracked down many poorly identified sources. When Camus cites an ancient primary source, whether in French translation or in the original language, Srigley substitutes a standard English translation in the interest of making his edition accessible to a wider range of readers. His introduction places the text in the context of Camus’ better-known later work, explicating its relationship to those mature writings and exploring how its themes were reworked in subsequent books.

Arguing that Camus was one of the great critics of modernity through his attempt to disentangle the Greeks from the Christians, Srigley clearly demonstrates the place of Christian Metaphysics in Camus’ oeuvre. As the only stand-alone English version of this important work—and a long-overdue critical edition—his fluent translation is an essential benchmark in our understanding of Camus and his place in modern thought. 

In The Design of Existence, Wilson Van Dusen offers spiritual explorers a guidebook for mystical experience, describing the inner landscape in detail. Though considering himself a scientist, Van Dusen approaches reality as a mystic, using the writings of 18th-century visionary Emanuel Swedenborg as a lens. For Swedenborg and Van Dusen, our interior realm reflects the external cosmos, which makes a mystical sense of oneness possible: "We are in a massive order, far greater than we can see. Yet we are not alien to this order. We are created out of it."

For Van Dusen's mysticism, Swedenborg is the exemplar of universality. A scientist who mastered fields as varied as chemistry, physiology, optics, and metallurgy, Swedenborg turned inward to investigate the psychological and the spiritual. He affirmed the value of other religious cultures and even wrote in gender-inclusive Latin. He had startlingly contemporary insights: he saw that the spiritual must inform everyday experience, that feelings must aid the intellect in seeking the spiritual, that the quest for the soul leads to understanding the cosmos and vice versa.

Van Dusen uses Swedenborg's ideas as the basis for a true universal mysticism. In The Design of Existence, he invites each of us to confront mystical experience as proof that we and the cosmos share a spiritual design, which orders our lives as surely as it orders the universe itself.

Divine Love and Wisdom has been called the most profound work of the Enlightenment scientist and seer Emanuel Swedenborg. It demonstrates how God’s love, wisdom, and humanity are reflected in creation and in ourselves, and suggests that the act of Creation is not a mystery of the past, but a miracle ongoing in every instant of the present. Like a blueprint of things unseen, Divine Love and Wisdom makes visible the hidden design of the universe, as well as the qualities of its Architect. Its vivid depiction of the spiritual mechanism of the world has impressed thinkers such as William Blake, Samuel Taylor Coleridge, Ralph Waldo Emerson, and Henry James, Sr.

The New Century Edition of the Works of Emanuel Swedenborg is a modern-language, scholarly translation of Swedenborg’s theological works. The series’ easy-to-read style retains the dignity, variety, clarity, and gender-inclusive language of Swedenborg’s original Latin, bringing his thought to life.

This portable edition contains the text of the New Century Edition translation, but not the introduction, annotations, or other supplementary materials found in the deluxe edition.

Divine Love and Wisdom has been called the most profound work of the Enlightenment scientist and seer Emanuel Swedenborg. It demonstrates how God’s love, wisdom, and humanity are reflected in creation and in ourselves, and suggests that the act of Creation is not a mystery of the past, but a miracle ongoing in every instant of the present. Like a blueprint of things unseen, Divine Love and Wisdom makes visible the hidden design of the universe, as well as the qualities of its Architect. Its vivid depiction of the spiritual mechanism of the world has impressed thinkers such as William Blake, Samuel Taylor Coleridge, Ralph Waldo Emerson, and Henry James, Sr.

The New Century Edition of the Works of Emanuel Swedenborg is a modern-language, scholarly translation of Swedenborg’s theological works. The series’ easy-to-read style retains the dignity, variety, clarity, and gender-inclusive language of Swedenborg’s original Latin, bringing his thought to life.

This portable edition contains the text of the New Century Edition translation, but not the introduction, annotations, or other supplementary materials found in the deluxe edition.

In seventeenth-century Lima, pious Catholic women gained profound theological understanding and enacted expressions of spiritual devotion by engaging with a wide range of sacred texts and objects, as well as with one another, their families, and ecclesiastical authorities. In Embodying the Sacred, Nancy E. van Deusen considers how women created and navigated a spiritual existence within the colonial city's complex social milieu. Through close readings of diverse primary sources, van Deusen shows that these women recognized the divine—or were objectified as conduits of holiness—in innovative and powerful ways: dressing a religious statue, performing charitable acts, sharing interiorized spiritual visions, constructing autobiographical texts, or offering their hair or fingernails to disciples as living relics. In these manifestations of piety, each of these women transcended the limited outlets available to them for expressing and enacting their faith in colonial Lima, and each transformed early modern Catholicism in meaningful ways.

“Expecting Teryk is a rich and sumptuous work that speaks to the deeper realities and represents a unique viewpoint of experiences shared by all individuals who choose the path to parenthood.”—Disability, Pregnancy, and Parenthood

The period just prior to the birth of a child is a time of profound personal transformation for expectant parents. Expecting Teryk: An Exceptional Path to Parenthood is an intimate exploration, written in the form of a letter from a parent to her future son, that reclaims a rite of passage that modern society would strip of its magic.

Dawn Prince-Hughes, renowned author of Songs of the Gorilla Nation: My Journey through Autism, considers the ways being autistic might inform her parenting. She also candidly narrates her experience of becoming a parent as part of a lesbian couple—from meeting her partner to the questions they ask about their readiness to become parents and the practical considerations of choosing a sperm donor.

Expecting Teryk is viewed through the lens of autism as Prince-Hughes shares the unique way she sees and experiences the world—as well as her aching will to be fully present for her son. Contemplating the evolutionary traditions of parenting from both animal and human perspectives and the reassurances that nature offers, Expecting Teryk is a work of sensuous wonder that speaks to the deeper realities and archetypal experiences shared by all who embark on the journey of parenthood.

This book addresses a central question in the study of Jewish mysticism in the medieval and early modern periods: why are there no known female mystics in medieval Judaism, unlike contemporaneous movements in Christianity and Islam? Sharon Faye Koren demonstrates that the male rejection of female mystical aspirations is based in deeply rooted attitudes toward corporeality and ritual purity. In particular, medieval Jewish male mystics increasingly emphasized that the changing states of the female body between ritual purity and impurity disqualified women from the quest for mystical connection with God. Offering a provocative look at premodern rabbinical views of the female body and their ramifications for women’s spiritual development, Koren compares Jewish views with medieval Christian and Muslim views of both female menstruation and the possibility of female mystical experience.

Over the course of his life, Frank Waters amassed a body of work that has few equals in the literature of the American West. Because his was a writing that touched every facet of the Western experience, his voice still echoes throughout that region’s literary world.

Swallow Press is especially proud to present this generous sampling of Frank Waters’s writings. A Frank Waters Reader encompasses the full range of his work and draws from both his nonfiction and his many novels. It stands as a testament to his singular achievement and proof of the talent that established him as the foremost writer in the Southwest.

This collection spanning forty years of writing provides an excellent introduction for the uninitiated as well as a retrospective for those already familiar with this giant talent. His gift for achieving a delicate balance among the many contrary forces at work in the land and the people who inhabit it is as true and enduring as the region that inspired him.

Over the course of his life, Frank Waters amassed a body of work that has few equals in the literature of the American West. Because his was a writing that touched every facet of the Western experience, his voice still echoes throughout that region’s literary world.

Swallow Press is especially proud to present this generous sampling of Frank Waters’s writings. A Frank Waters Reader encompasses the full range of his work and draws from both his nonfiction and his many novels. It stands as a testament to his singular achievement and proof of the talent that established him as the foremost writer in the Southwest.

This collection spanning forty years of writing provides an excellent introduction for the uninitiated as well as a retrospective for those already familiar with this giant talent. His gift for achieving a delicate balance among the many contrary forces at work in the land and the people who inhabit it is as true and enduring as the region that inspired him.

Gershom Scholem (1897–1982) was ostensibly a scholar of Jewish mysticism, yet he occupies a powerful role in today’s intellectual imagination, having influential contact with an extraordinary cast of thinkers, including Hans Jonas, Martin Buber, Walter Benjamin, Hannah Arendt, and Theodor Adorno. In this first biography of Scholem, Amir Engel shows how Scholem grew from a scholar of an esoteric discipline to a thinker wrestling with problems that reach to the very foundations of the modern human experience.
           
As Engel shows, in his search for the truth of Jewish mysticism Scholem molded the vast literature of Jewish mystical lore into a rich assortment of stories that unveiled new truths about the modern condition. Positioning Scholem’s work and life within early twentieth-century Germany, Palestine, and later the state of Israel, Engel intertwines Scholem’s biography with his historiographical work, which stretches back to the Spanish expulsion of Jews in 1492, through the lives of Rabbi Isaac Luria and Sabbatai Zevi, and up to Hasidism and the dawn of the Zionist movement. Through parallel narratives, Engel touches on a wide array of important topics including immigration, exile, Zionism, World War One, and the creation of the state of Israel, ultimately telling the story of the realizations—and failures—of a dream for a modern Jewish existence.
 

In 1978, the great Argentine short story writer Jorge Luis Borges described Emanuel Swedenborg as the most extraordinary man in recorded history. In Imaginal Landscapes, William Rowlandson offers a brief but deep-reaching study of this often-unknown appreciation, showing how the Swedish visionary's influence has gone a long way to explain Borges's preoccupations with parallel existences, the infinite, and the mystery of language. Delightfully written and steeped in a wonderful sense of curiosity, Imaginal Landscapes cements Rowlandson's position as one of the UK's leading scholars on Borges, and it raises important questions about the criteria we often use to assess the lives and works of those thinkers and writers who have come to be labeled as mystics. 

Laughing at the Devil is an invitation to see the world with a medieval visionary now known as Julian of Norwich, believed to be the first woman to have written a book in English. (We do not know her given name, because she became known by the name of a church that became her home.) Julian “saw our Lord scorn [the Devil's] wickedness” and noted that “he wants us to do the same.” In this impassioned, analytic, and irreverent book, Amy Laura Hall emphasizes Julian's call to scorn the Devil. Julian of Norwich envisioned courage during a time of fear. Laughing at the Devil describes how a courageous woman transformed a setting of dread into hope, solidarity, and resistance.

The daughter of a man about to leave on a trip wakes up crying during the night. She has just had a nightmare that his plane will crash. The father flies without incident to Spain, but the next day, the plane he has taken to Spain crashes and burns outside Malaga on its return trip to New York. Was the dream a premonition? Many people experience similar phenomena, ranging from extra-sensory perceptions all the way to near-death experiences on operating tables. Are these events evidence of the paranormal, or are they mere coincidences or hallucinations? How should we regard such claims of supernatural experiences?

Lives of the Psychics, a journey through the terrain of psychic phenomena, tries to answer these questions through interviews with practicing psychics, a survey of the heroic attempts of researchers to test psychic abilities in controlled experiments, and an exploration of out-of-body, near-death, and mystical experiences. Fred M. Frohock brings together a wide variety of psychic claims and examines them with a rich set of materials—interviews, critical anecdotes, history, multiple theories of the paranormal—that allows him to use whatever tools are necessary to illuminate beliefs in the supernatural. He relates real-life events to scientific studies, so the reader is a party not only to fantastic experiences and first-hand stories of the paranormal but also to the rationales for these experiences proposed by scientists. There is no more rewarding guide to the limits and powers of science in explaining psychic phenomena.

To a field filled with uncertainty and suspicion, Frohock brings a discerning eye, a critical sensibility, and a fundamental sense of curiosity about the role of mysticism in science. Even skeptics will be intrigued.

Though his work was little known outside Italian intellectual circles for most of the twentieth century, anthropologist and historian of religions Ernesto de Martino is now recognized as one of the most original thinkers in the field. This book is testament to de Martino’s innovation and engagement with Hegelian historicism and phenomenology—a work of ethnographic theory way ahead of its time.

This new translation of Sud e Magia, his 1959 study of ceremonial magic and witchcraft in southern Italy, shows how De Martino is not interested in the question of whether magic is rational or irrational but rather in why it came to be perceived as a problem of knowledge in the first place. Setting his exploration within his wider, pathbreaking theorization of ritual, as well as in the context of his politically sensitive analysis of the global south’s historical encounters with Western science, he presents the development of magic and ritual in Enlightenment Naples as a paradigmatic example of the complex dynamics between dominant and subaltern cultures. Far ahead of its time, Magic is still relevant as anthropologists continue to wrestle with modernity’s relationship with magical thinking.

Malcolm Peet’s Medicine, Mysticism and Mythology: Garth Wilkinson, Swedenborg and Nineteenth-Century Esoteric Culture explores the life and cultural milieu of the nineteenth-century Swedenborgian James John Garth Wilkinson (1812-99), whose largely forgotten influence touched a diverse range of intellectual fields and social reform movements. In the early chapters, Peet offers a brief biographical sketch of Wilkinson and a concise history of Swedenborg’s reception in England, touching on the involvement of such figures as John Clowes, Robert Hindmarsh, Manoah Sibly, Ebenezer Sibly, and Charles Augustus Tulk. 

Subsequent chapters go on to explore Wilkinson’s early role in publishing the poetry of William Blake; his dealings with Thomas Carlyle and Ralph Waldo Emerson; his lifelong friendship with Henry James, Sr; his association with Daniel Dunglas Home, Thomas Lake Harris, and Andrew Jackson Davis; his homeopathic practice and its influence on James Tyler Kent; and his engagement with such causes as utopian socialism, environmentalism, women’s suffrage, antivivisectionism, and the deregulation of medicine. The book concludes with a broader study of Wilkinson’s interest in mythology, psychology, and Christian spiritualism. 

The culmination of de Certeau's lifelong engagement with the human sciences, this volume is both an analysis of Christian mysticism during the sixteenth and seventeenth centuries and an application of this influential scholar's transdisciplinary historiography.

More than two decades have passed since Chicago published the first volume of this groundbreaking work in the Religion and Postmodernism series. It quickly became influential across a wide range of disciplines and helped to make the tools of poststructuralist thought available to religious studies and theology, especially in the areas of late medieval and early modern mysticism.
 
Though the second volume remained in fragments at the time of his death, Michel de Certeau had the foresight to leave his literary executor detailed instructions for its completion, which formed the basis for the present work. Together, both volumes solidify Certeau’s place as a touchstone of twentieth-century literature and philosophy, and continue his exploration of the paradoxes of historiography; the construction of social reality through practice, testimony, and belief; the theorization of speech in angelology and glossolalia; and the interplay of prose and poetry in discourses of the ineffable. This book will be of vital interest to scholars in religious studies, theology, philosophy, history, and literature.

The subject of Mystical Languages of Unsaying is an important but neglected mode of mystical discourse, apophasis. which literally means "speaking away." Sometimes translated as "negative theology," apophatic discourse embraces the impossibility of naming something that is ineffable by continually turning back upon its own propositions and names. In this close study of apophasis in Greek, Christian, and Islamic texts, Michael Sells offers a sustained, critical account of how apophatic language works, the conventions, logic, and paradoxes it employs, and the dilemmas encountered in any attempt to analyze it.

This book includes readings of the most rigorously apophatic texts of Plotinus, John the Scot Eriugena, Ibn Arabi, Marguerite Porete, and Meister Eckhart, with comparative reference to important apophatic writers in the Jewish tradition, such as Abraham Abulafia and Moses de Leon. Sells reveals essential common features in the writings of these authors, despite their
wide-ranging differences in era, tradition, and theology.

By showing how apophasis works as a mode of discourse rather than as a negative theology, this work opens a rich heritage to reevaluation. Sells demonstrates that the more radical claims of apophatic writers—claims that critics have often dismissed as hyperbolic or condemned as pantheistic or nihilistic—are vital to an adequate account of the mystical languages of unsaying. This work also has important implications for the relationship of classical apophasis to contemporary languages of the unsayable. Sells challenges many widely circulated characterizations of apophasis among deconstructionists as well as a number of common notions about medieval thought and gender relations in medieval mysticism.

On the surface, Lucie Christine—the pseudonym given to a nineteenth-century Frenchwoman named Mathilde Boutle—was a very ordinary upper-middle-class woman, fulfilling her daily responsibilities to her husband and children. But underneath, Lucie Christine was an extraordinary human being. In A Mysticism of Kindness, Astrid M. O’Brien tells the life story of this remarkable woman, revealing how her experiences as a mystic allowed her to persevere as a wife and mother in the midst of constant verbal and physical abuse from her alcoholic husband. Her story will inspire all those who struggle to find a way to live a strong spiritual life in an often difficult and troubling world.

When we speak of mystics, we normally think of people who have confessed extraordinary experiences of divine presence. But mysticism can also refer to the ways that people have described and explained such phenomena—ways that challenge our normal modes of thinking and believing. And the study of mystics can show problems inherent to experience and language—how to speak and think about what affects people but lies beyond language or thought.

Mystics presents a collection of previously unpublished essays by prominent scholars that consider both the idea of mystics and mysticism. The contributors offer detailed discussions of a variety of mystics from history, including Dionysius the Areopagite, Thomas Aquinas, Joan of Arc, Nicholas of Cusa, Saint Teresa of Avila, Martin Luther, and George Herbert. Essays on mysticism in George Bataille, Maurice Blanchot, and contemporary technology bring the volume into the twenty-first century.

For anyone interested in the state of current thinking about mysticism, this collection will be an essential touchstone.

Contributors:
Thomas A. Carlson, Alexander Golitzin, Kevin Hart, Amy Hollywood, Michael Kessler, Jean-Luc Marion, Bernard McGinn, Françoise Meltzer, Susan Schreiner, Regina M. Schwartz, Christian Sheppard, David Tracy

The Vaisnava-sahajiya cult that arose in Bengal in the sixteenth century was an intensely emotional attempt to reconcile the sensual and the ascetic. Exploring the history and doctrine of this cult, Edward C. Dimock, Jr., examines the works of numerous poets who are the source of knowledge about this sect. Dimock examines the life of the saint Caitanya, the mad Baul singers, the doctrines of Tantrism, the origins of the figure of Radha, and the worship of Krishna. His study will appeal to students of the history of religion as well as of Indian culture. This edition includes a new Foreword by Wendy Doniger.

"This is a magnificent book—painstakingly researched and gracefully written. . . . Professor Dimock's book is one of the most rewarding and stimulating studies to appear in recent years."—G. Richard Weldon, Journal of Asian Studies

There is perhaps no greater constant in religious intuition and experience than the presence of light. In spiritual traditions East and West, light is not only ubiquitous but something that assumes strikingly similar forms in altogether different historical and cultural settings. This study examines light as an aspect of religiously valued experiences and its entailments for mystical theology, philosophy, politics, and religious art.

The essays in this volume make an important contribution to religious studies by proposing that it is misleading to conceive of religious experience in terms of an irreconcilable dichotomy between universality and cultural construction. An esteemed group of contributors, representing the study of Asian and Western religious traditions from a range of disciplinary perspectives, suggests that attention to various forms of divine radiance shows that there is indeed a range of principles that, if not universal, are nevertheless very widely occurring and amenable to fruitful comparative inquiry. What results is a work of enormous scope, demonstrating compelling cross-connections that will be of value to scholars of comparative religions, mysticism, and the relationship between art and the sacred.

Contributors:
* Catherine B. Asher
* Raoul Birnbaum
* Sarah Iles Johnston
* Matthew T. Kapstein
* Andrew Louth
* Paul E. Muller-Ortega
* Elliot R. Wolfson
* Mimi Hall Yiengpruksawan
* Hossein Ziai

In 1974, Wilson Van Dusen published a groundbreaking study on the findings of Emanuel Swedenborg, a book that has inspired thousands to look more closely into Swedenborg's works and to consider the implications of living a useful and thoughtfully directed life. This updated second edition, published on the thirtieth anniversary of the book's original publication, includes a new introduction to this bestselling work.

An account of the monumental journey of an eighteenth-century scientist and philosopher into the depths of his own mind and to spiritual worlds beyond, The Presence of Other Worlds shows how Swedenborg's personal experiences radiate with insights about psychological and spiritual develpments that are relevant to modern-day seekers. It has been hailed since its first publication as a passport for all spiritual voyagers into the human psyche and the innter sanctum of the afterlife.

Dr. Raymond Moody, author of Life After Life, provides a foreword that explains the importance of Swedenborg's mystical experiences in connection with the near-death experience. Dr. James Lawrence presents a tribute to Wilson Van Dusen and his enduring legacy in an afterword.

Mary Butts wrote and lived among notable modernist writers such as T.S. Eliot, Ford Madox Ford, Jean Cocteau, H.D., and Ezra Pound, and was on her way to becoming one of the most respected British female writers of the twentieth century. Yet, after her death in 1937 at the age of forty-six, her reputation suffered a decline. Butt's idiosyncratic spirituality did not lend itself to easy critical examination, modernism was generally considered a masculine endeavor, and her papers were not made public for over fifty years. The recent acquisition of those papers by the Beinecke Library at Yale University, however, has brought about a resurgence of interest in her unique writings. Mary Butts confronts and reinterprets reality in extraordinary ways, and her modernist vision recalls the natural origins and powers of the female divine. Her intense dedication to ancient rites and myth, and her dabbling in the occult, became embedded in her fiction and led to her own brand of mysticism. Indeed, the Butts heroine is at once, healer, sacred priestess, earth goddess, lover, and daimon/demon. In presenting her characters this way, Butts valorizes what she calls "the soul living at its fullest capacity." Roslyn Reso Foy gives us the first sustained critical study of Butts, exploring the signficance of feminism, mysticism, and magic in her life and writings. Foy's thoughtful analysis, combining scholarship with straightforward discussion, will serve as an introduction to, and foundation for, further critical studies of this remarkable female modernist whose work coincides with contemporary concerns and who can no longer be ignored.

William Blake once wrote that "The road of excess leads to the palace of wisdom." Inspired by these poetic terms, Jeffrey J. Kripal reveals how the works of scholars of mysticism are often rooted in their own mystical experiences, "roads of excess," which can both lead to important insights into these scholars' works and point us to our own "palaces of wisdom."

In his new book, Kripal addresses the twentieth-century study of mysticism as a kind of mystical tradition in its own right, with its own unique histories, discourses, sociological dynamics, and rhetorics of secrecy. Fluidly combining autobiography and biography with scholarly exploration, Kripal takes us on a tour of comparative mystical thought by examining the lives and works of five major historians of mysticism—Evelyn Underhill, Louis Massignon, R. C. Zaehner, Agehananda Bharati, and Elliot Wolfson—as well as relating his own mystical experiences. The result, Kripal finds, is seven "palaces of wisdom": the religious power of excess, the necessity of distance in the study of mysticism, the relationship between the mystical and art, the dilemmas of male subjectivity and modern heterosexuality, a call for ethical criticism, the paradox of the insider-outsider problem in the study of religion, and the magical power of texts and their interpretation.

An original and penetrating analysis of modern scholarship and scholars of mysticism, Roads of Excess, Palaces of Wisdom is also a persuasive demonstration of the way this scholarly activity is itself a mystical phenomenon.

The pronouncements of Sabbatai Tsevi (1626–76) gave rise to Sabbatianism, a key messianic movement in Judaism that spread across Jewish communities in Europe, Asia, and North Africa. The movement, which featured a set of theological doctrines in which Jewish Kabbalistic tradition merged with Muslim and later Christian elements, suffered a setback with Tsevi’s conversion to Islam in 1666. Nonetheless, for another hundred and fifty years, Sabbatianism continued to exist as a heretical underground movement. It provoked intense opposition from rabbinic authorities for another century and had a significant impact on central developments of later Judaism, such as the Haskalah, the Reform movement, Hasidism, and the secularization of Jewish society. This volume provides a selection of the most original and influential texts composed by Sabbatai Tsevi and his followers, complemented by fragments of the works of their rabbinic opponents and contemporary observers and some literary works inspired by Sabbatianism. An introduction and annotations by Pawel Maciejko provide historical, political, and social context for the documents.

Victor Hugo spent years in political exile off the coast of Normandy. While there, he produced his masterpiece, Les Misérables—but that wasn’t all: he also wrote a book-length poem, La Fin de Satan, left unfinished and not published until after his death.

Satan and his Daughter, the Angel Liberty, drawn from this larger poem, tells the story of Satan and his daughter, the angel created by God from a feather left behind following his banishment. Hugo details Satan’s fall, and through a despairing soliloquy, reveals him intent on revenge, yet desiring God’s forgiveness. The angel Liberty, meanwhile, is presented by Hugo as the embodiment of good, working to convince her father to return to Heaven.

This new translation by Richard Skinner presents Hugo’s verse in a unique prose approach to the poet’s poignant work, and is accompanied by the Symbolist artist Odilon Redon’s haunting illustrations. No adventurous reader will want to miss this beautiful mingling of the epic and familial, religious and political.

Sensible Ecstasy investigates the attraction to excessive forms of mysticism among twentieth-century French intellectuals and demonstrates the work that the figure of the mystic does for these thinkers. With special attention to Georges Bataille, Simone de Beauvoir, Jacques Lacan, and Luce Irigaray, Amy Hollywood asks why resolutely secular, even anti-Christian intellectuals are drawn to affective, bodily, and widely denigrated forms of mysticism.

What is particular to these thinkers, Hollywood reveals, is their attention to forms of mysticism associated with women. They regard mystics such as Angela of Foligno, Hadewijch, and Teresa of Avila not as emotionally excessive or escapist, but as unique in their ability to think outside of the restrictive oppositions that continue to afflict our understanding of subjectivity, the body, and sexual difference. Mystics such as these, like their twentieth-century descendants, bridge the gaps between action and contemplation, emotion and reason, and body and soul, offering new ways of thinking about language and the limits of representation.

When he entered the visionary phase of his life, Swedish theologian Emanuel Swedenborg (1688-1772) set out on a journey to document all that he had seen, heard, and learned while in contact with the spirits of heaven and hell. Before his death, he wrote eighteen different works published in twenty-five volumes, totaling about three and a half million words.

Navigating that rich garden of thought has been a challenge even for scholars of Swedenborg, let alone those new to his work. In this compact guide, Jonathan S. Rose introduces readers to the basic concepts of Swedenborg’s thought, including Swedenborg’s view of God and the afterlife and his description of humanity’s spiritual history. Rose also examines how Swedenborg’s theology relates to other Christian denominations, both in his time and ours, and takes a side trip into some of Swedenborg’s more unusual ideas.

Swedenborg’s Garden of Theology provides an ideal introduction for anyone seeking a starting point to delve into Swedenborg’s religious thought.

What is the role of love in opening and sustaining the temporal worlds we inhabit? One of the leading scholars in philosophy and the history of religious thought, Thomas A. Carlson here traces this question through Christian theology, twentieth-century phenomenological and deconstructive philosophy, and nineteenth-century individualism. Revising Augustine’s insight that when we love a place, we dwell there in the heart, Carlson also pointedly resists lines of thought that seek to transcend loss and its grief by loving all things within the realm of the eternal. Through masterful readings of Heidegger, Derrida, Marion, Nancy, Emerson, and Nietzsche, Carlson shows that the fragility and sorrow of mortal existence in its transience do not, in fact, contradict love, but instead empower love to create a world.