This book uses the meetings that took place between Sigmund Freud and the fifth Lubavitcher Rebbe, the Rebbe Rashab, in 1903, as a point of departure to consider Freud's Jewish identity. While Freud may have felt himself to be "completely estranged from the religion of his fathers," he still remained a man who "never repudiated his people, who felt that he was in his essential nature a Jew, and who had no desire to alter that nature," as so many of his colleagues had done. Freud lived the life of a secular, skeptical Jewish intellectual. This was his revealed persona. But there was another, concealed Freud, who reveled in his meetings with the Rebbe, Kabbalists and Jewish scholars; who kept books on Jewish mysticism in his library; and who chose to die on Yom Kippur, 1939, the Day of Atonement. This book will consider the implications of the "concealed Freud" on his life and work.

This book considers the experience of envy, greed, jealousy, and narcissism and how they operate between parents and children, brothers and sisters. It focuses on the object of these harmful emotions, what attracts malice to them, and how they may arouse it.

Kabbalah and psychoanalysis are conceptions about the nature of reality. The former is over two thousand years old. The latter has been formalized less than a hundred years ago. Nonetheless they are parallel journeys of discovery that have forever altered not only what we see, but the very nature of seeing itself. The domain of Kabbalah is the spiritual and material macrocosm. In contrast the concern of psychoanalysis is the microcosm, the innermost recesses of the human mind. However, both are convergent and complementary theories. Kabbalah asserts 'as above so below, ' meaning, the Godhead, the source of everything, is reflected in the smallest details of existence. Similarly, psychoanalysis traces the evolution from 'inner objects' to family feuds and social fields. More than theories, however, Kabbalah and psychoanalysis test the limits of direct experience. They are contemplative, meditative and introspective methods for restoring shattered worlds and fragmented lives. These are material as well as spiritual entities which have been separated from their source, on one hand 'the Godhead' and on the other, 'personal praxis.' The purpose of this study is to explore how Kabbalah and psychoanalysis converge and diverge, complement and conflict with each other, in order to amplify their impact and enable mankind to gain a greater understanding of reality.

Even paranoids have enemies is the reply Golda Meir is said to have made to Henry Kissinger who, during the 1973 Sinai talks, accused her of being paranoid for hesitating to grant further concessions to the Palestinians. It is used as part of the title of this book to highlight the complex relationship between paranoia and persecution. The book is divided into three sections: section one addresses aspects of the complex psychological impact that experiences of external and internal persecution have on the individual; section two brings together expositions on paranoid and persecutory processes in groups, institutions and bureaucracies; and section three discusses the social, political and cultural factors which give rise to these processes. The theoretical viewpoints introduced and discussed come to life in the political, social and historical arenas where the politics of the Middle East, the pressures of Japanese society and the dynamics of the drug scene are used to illustrate and understand the issues involved in paranoid thinking and in persecution.

"Man" himself is the source of the dark forces against which he is constantly struggling. The book shows how it is possible to transcend this basic malice by knowing how, what, why and when it arises. Envy, greed, jealousy and narcissism (the flip side of envy) are the essential components of the negative side of the self. Their positive counterparts are gratitude, generosity and compassion. Each element does not exist in isolation from the other. The interplay of these forces of hate and love create the underlying structure of our lives, which on a personal level is called character, and on the social level is called culture. When malice predominates the result is murder and mayhem, vandalism and war. This encompasses the blind butchery of our environment and fellow creatures which permeates so many areas of the world, such as Libya, Ireland, Congo, Cambodia, or central London during recent demonstrations. This study will focus on the negative or angry constituents of the personality. But it will not ignore love. On the contrary the author will demonstrate that when people overlook or deny the negative elements in their emotional life (because of guilt or fear), then the positive ones suffer too. As always, love and hate, benevolence and malevolence are inexorably intertwined. The overall purpose of the book is to develop a detailed understanding of mankind s capacity for destruction, as well as for making good."

This book explores Sigmund Freud and his Jewish roots and demonstrates the input of the Jewish mystical tradition into Western culture via psychoanalysis. It shows how Freud utilized the Jewish mystical tradition to develop a science of subjectivity.

Kabbalah and psychoanalysis are conceptions about the nature of reality. The former is over two thousand years old. The latter has been formalized less than a hundred years ago. Nonetheless they are parallel journeys of discovery that have forever altered not only what we see, but the very nature of seeing itself. The domain of Kabbalah is the spiritual and material macrocosm. In contrast the concern of psychoanalysis is the microcosm, the innermost recesses of the human mind. However, both are convergent and complementary theories. Kabbalah asserts 'as above so below, ' meaning, the Godhead, the source of everything, is reflected in the smallest details of existence. Similarly, psychoanalysis traces the evolution from 'inner objects' to family feuds and social fields. More than theories, however, Kabbalah and psychoanalysis test the limits of direct experience. They are contemplative, meditative and introspective methods for restoring shattered worlds and fragmented lives. These are material as well as spiritual entities which have been separated from their source, on one hand 'the Godhead' and on the other, 'personal praxis.' The purpose of this study is to explore how Kabbalah and psychoanalysis converge and diverge, complement and conflict with each other, in order to amplify their impact and enable mankind to gain a greater understanding of reality.