In the early 19th century, Hasidism became "the first religious trend in Judaism since the Second Temple that had a self-defined lifestyle and recognizable worship rite, but nevertheless was recognized by those who differed from it as a legitimate Jewish phenomenon" ("Hasidism", Encyclopedia Judaica). The Hasidism to which I refer is not to be confused with the group of people, probably Sabbateans, organized by Rabbi Jehuda Hasid on a crusade to the Holy Land in 1699 and 1700 (Scholem 331). The Hasidism to which I refer was formed by Israel Baal Shem ("Master of the Holy Name") and replaced Sabbatianism in Volhynia and Podolia after its fall. There are several reasons why Hasidism has become a successful movement. One of the main reasons is its appeal to the unsophisticated and ignorant; attempted to spread mysticism among the masses (Blumenthal 136). Its founder was not even a scholar of Jewish law. Hasidism comes from direct religious experience, not from a theory or vision. One obvious way to gain a religious experience is through prayer. Because of Hasidism's spiritualistic focus, prayer is its central activity (Blumenthal 111). There are different types of prayer: the Zoharic-Lurianic-Habad type, the unifying type of letters, the devekut type (meditative ecstasy and tumultuous ecstasy) and the intimate presence type. There is no single main or central type of prayer practiced in Hasidism, but they all incorporate Kavvana. Kavvana is the act of elevating spiritual consciousness. The goal is to completely focus your senses and soul on God during prayer. There are two types of devekut prayer: meditative and tumultuous. Both arise from the same thought structure and lead to true mystical ecstasy (Blumenthal 127). The meditative person presents a more serene external behavior while internally there is a sense of burning or constant ecstasy. Tumultuous is uncontrollable and wild external behavior resulting from volatile ecstasy felt from within. In Blumenthal, volume 2, p.135, there are three examples of meditative ecstatic prayer. The second passage illustrates what comes to mind when I think of meditative ecstasy. The person has turned his attention, energy and thoughts towards God. There is sincerity in his prayer too; he does not ask for his wife to recover from an illness, nor does he ask to pass a job interview. He wants to praise and serve God because he loves Him, not because he is asking Him for a favor.