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Continue 18th century Swedish scholar and theologian Emanuel SwedenborgPortrait Sweden Carl Frederick von BredaBornEmanuel Swedberg (1688-02-08)8 February 1688Stockholm, March29, 1772 (1772-03-29) (age 84), EducationUppsala UniversityOccupation AdministrationAtomistAtronomErNUtrovic workWorkThe Christian religionHiven and 30th Century ErErATheration or movementLuteramnis; inspired the New ChurchMain interestsTheologyNaukPhilosophyNotal ideasTriniti in one personCorrespondenceNorthnordenceNorthern Court and the of Christ began in 1757 Part of the series onSpirituality Outline History of Timeline of Traditional Christian Catholic Modernism Modernist Modernity Secular spiritual , Spiritual, but not the Religious Spiritual Mystical Experience Spiritual Experience Spiritual Experience Of the Ego of Death Spiritual Development Of Self-Realization Influence of the WesternGeneral Divine Lighting Pantheism Panentesm Antiquity Hermetisms Medieval Early Modern Long-Term by Jacob Bume Emanuel Svedenborg Modern Romantic Theosophy Anthroposophics Occultism Occultism Esoteric Orientalist Neo-Advaita of Asia-Historical ProtoIndo-Iranian Religion Iran zoroastrian india Advaita Vedent Buddha-Nature Enlightenment Neo- Vedanta East-Asia Other non-Western Totemism Psychological Remember Self-Help Self-Realization True I and False Self-Examination Neurological Mystical Cognitive religion Religion Geschwind Syndrome Evolutionary Psychology of Religion Categoryvte (/ ˈswiːdənbɔːrɡ/ , Swedish: ˈsvêːdɛnˌbɔrjə (listen); Emanuel Swedberg was born; February 8, 1688 - March 29, 1772 - Swedish pluralistic Christian theologian, scholar, , and mystic. He is best known for his book on the , paradise and (1758). Swedenborg had a prolific career as an inventor and . In 1741, at the age of 53, he entered a spiritual phase in which he began to experience dreams and visions, beginning with the weekend, April 6, 1744. This culminated in a spiritual awakening in which he received the that Christ had appointed him to write heavenly doctrine to reform Christianity. According to the Heavenly Doctrine, the Lord opened the spiritual eyes of Swedenborg so that since then he would be free to visit and hell to communicate with , demons, and other spirits, and the is already a year earlier, in 1757. According to Swedenborg, we leave the physical world once, but then go through several lives in the spiritual world - a kind of hybrid of Christian tradition and a popular view of . In the last 28 years of his life, Swedenborg has written 18 published theological papers and several more unpublished. He called himself the Servant of the Lord Jesus Christ in the true Christian religion, which he published himself. Some followers of the Heavenly Doctrine believe that of his theological works, only those published by Swedenborg himself are fully divinely inspired. Others regarded all of Swedenborg's theological works as equally inspired, stating, for example, that the fact that some works were not written in the final redacted form for publication does not make any statement less credible than statements in any other work. The New Church, a new religious movement consisting of several historically connected Christian denominations, reveres Swedenborg's writings as a revelation. A plaque of early life at the former site of Swedenborg's home in Hornsgatan on Sodermalm, . Swedenburg's father, (1653-1735), came from a wealthy family, and the first known paternal ancestor was Ott Persson of Sundborn Parish, mentioned in 1571. He went abroad and studied , and upon his return home, he was eloquent enough to impress the Swedish King Charles XI, with his sermons in Stockholm. Under the influence of the king, he later became a professor of theology at University and of Skara. Jesper became interested in the beliefs of the dissident Lutheran Pitist movement, which emphasized the of communion with rather than relying on pure (). Sola Fide is the principle of the Lutheran Church, and Jesper was accused of being a heretic-pietist. Although controversial, the beliefs should have had a big impact on the spirituality of their son Emanuel. In addition, Jesper firmly believes that angels and spirits are present in everyday life. It also began to have a strong influence on Emanuel. In 1703-1709, Swedenborg lived in the home of Eric Benzelius the Younger. Shvedborg completed a university course at Uppsala in 1709, and in 1710 he toured the , and before reaching London, where he would spend the next four years. It was also a thriving center of scientific ideas and discoveries. Swedenborg studied , and philosophy, read and wrote . According to the foreword to the book by Swedish critic , Swedenborg wrote to his benefactor and esda Benzelia that, in his opinion, he was destined to become a great scientist. The Scientific Period of the Flying Machine, in his notebook from 1714. The operator will sit in the middle and paddle himself through the air. 32, or on a video clip at 5:48 on its timeline. In 1715, Sweden returned to Sweden, where he devoted himself to science and projects for the next two decades. The first step was his meeting with King Charles XII of Sweden in in 1716. Swedish inventor Christopher Polham, who became a close friend of Swedenborg, was also present. Sweden's goal was to persuade the king to fund a observatory in northern Sweden. However, the bellicose king did not consider this project important enough, but appointed Swedenborg an emergency appraiser of the Swedish Board of Mines (Bergskollegium) in Stockholm. From 1716 to 1718, Swedenborg published a scientific periodical called Daedalus Hyperboreus (Northern Ddal), a record of mechanical and mathematical and discoveries. One notable description was that of an aircraft, the same thing it was sketching a few years ago. In 1718, Swedenborg published an article in which he tried to explain spiritual and mental events in terms of the smallest vibrations, or treulations. After the death of Charles XII, Ulrika Eleanor ennobled Swedenborg and his siblings. In the 17th and 18th centuries in Sweden, the children of received this honor in recognition of their father's services. The surname was changed from Schwedberg to Swedberg. In 1724 he was offered a department of at , but he refused and said that during his career he was engaged mainly in , and . He also said that he was not speaking eloquently because of stuttering, as many of his acquaintances admit; it made him speak slowly and cautiously, and there are no known cases of him speaking in public. Swedish critic Olof Lagercrantz suggested That Sweden compensate him with extensive arguments in writing. In the 1730s, Swedenborg conducted many studies of and . He had the first known anticipation of the concept of neurons. Only a century later, science recognized the full meaning of the nerve cell. He also had prophetic ideas about the , hierarchical organization of the , the localization of cerebrosclei fluid, pituitary functions, perivascular spaces, Magendi's ancestor, the idea of somatotopic organization and the connection of the frontal regions of the brain with intelligence. In some cases, its findings have been experimentally tested in our time. In the 1730s, Swedenborg became increasingly interested in spiritual issues and find a theory by explaining how relates to the spirit. Svedenborg's desire to understand the order and purpose of creation at first led him to investigate the structure of matter and the very process of creation. In the Principle, he outlined his philosophical method, which included experience, geometry (the means by which one can learn the inner order of the world) and the power of . He also outlined his , which included the first presentation of his hypothesis of nebulae. (There is evidence that Swedenborg may have preceded Kant for up to 20 years in the development of this hypothesis. In 1735, in , he published a three-volume work, Opera Philosophy and Mineralism, in which he tried to link philosophy and metallurgy. in which tried to explain how the end is related to the infinite and how the is connected to the body. It was the first manuscript in which he touched on such issues. He knew that this might face well-established themes, as he presented the view that the soul was based on material substances. He also conducted special studies of fashion of the time, such as , Christian von Wolff, Gottfried Wilhelm Leibniz, Descartes and earlier thinkers such as , , Dam and Augustine Hippo. In 1743, at the age of 55, Swedenborg asked for a vacation to go abroad. His goal was to collect source material for Regnum Animale (Kingdom of Animals, or Kingdom of Life), an object for which books were not readily available in Sweden. The purpose of the book was to explain the soul from an anatomical point of view. He planned to release a total of 17 volumes. By 1744, the Swedish journal Journal of Dreams had gone to the Netherlands. Around the same time, he began to have strange dreams. Svedenborg carried a travel log on most of his travels and did so on this journey. The location of the diary has long been unknown, but it was discovered in the Royal Library in the 1850s and was published in 1859 as Dromboken, or Journal of Dreams. Swedenborg has experienced many different dreams and visions, some very pleasant, others quite disturbing. The experience continued when he went to London to continue publishing Regnum Animale. This process, which one biographer suggested as and comparable to the Catholic concept of , lasted for six months. He also suggested that what Swedenborg wrote in his journal of Dreams was a battle between love for himself and love for Visions and Spiritual Ideas In the last entry of the magazine from 26 to 27 October 1744, Swedenborg seems to be clear which way to follow. He felt that he should abandon his current project and write a new book on the worship of God. He soon began working on De cultu et amore Dei, or Worship and The Love of God. It was never fully completed, but Swedenborg was still published in London in June 1745. In 1745, Swedenborg dined in a private room at a tavern in London. By the end of the meal, darkness fell on his eyes, and the character shifted in the room. Suddenly he saw a man sitting around the corner of the room, telling him: Don't eat too much!. Svedenborg, frightened, hurried home. In the evening of the same day, the same person appeared in his dreams. This man told Swedenborg that he was the Lord, that he had appointed Swedenborg to reveal the spiritual meaning of the Bible, and that he would guide Swedenborg in what to write. On the same night, the spiritual world was open to Swedenborg. In June 1747, Swedenborg resigned as mine appraiser. He explained that he was obliged to complete his work and asked to receive half of his salary as a pension. He re-entered Hebrew and began working on a spiritual interpretation of the Bible to interpret the spiritual meaning of each verse. Somewhere between 1746 and 1747 and within ten years from now on, he devoted his energy to this task. Usually abbreviated as Arkana Koolstiya or under the version of Arcana Caelestia (translated as Heavenly Arcana, Heavenly Mysteries, or Mysteries of Heaven depending on modern English-language publications), the book became his magnum opus and the basis of his further theological works. The work was anonymous, and Swedenborg was not identified as the author until the late . It had eight volumes, published between 1749 and 1756. It attracted little attention, as few could penetrate its meaning. His life from 1747 until his death was spent in Stockholm, the Netherlands and London. In 25 years he has written 14 more works of spiritual character; most of them were published during his lifetime. One of Swedenborg's lesser-known works is a startling claim: that the Last Trial began the previous year (1757) and was completed by the end of the same year, and that he witnessed it. According to the Heavenly Doctrine, the Judgment took place not in the physical world, but in the Spirit World, halfway between heaven and hell, through which all pass on the way to heaven or hell. The trial took place because the Christian Church lost its mercy and faith, leading to the loss of the spiritual that threatened the balance between heaven and hell everyone's life. The Heavenly Doctrine also teaches that the Last Judgment was followed by the Second Court of Jesus Christ, which did not occur by Christ personally, but by revelation from him through the inner, spiritual sense of the Word through Swedenborg. In another of his theological works, Swedenborg wrote that eating meat, which in itself is considered something profane and not practiced in the early days of the human race. However, according to him, now it is a matter of , and no one is condemned for it. However, the ideal of the early days seems to have given rise to the idea that Swedenborg was a vegetarian. This conclusion may have been backed up by the fact that a number of Swedenborg's early followers were part of a vegetarian movement that emerged in Britain in the 19th century. However, the only reports about Swedenborg himself are contradictory. His landlord in London, Shearsmith, said he did not eat meat, but his maid, who served Swedenborg, said he ate eels and pigeon pie. Lands in the Universe states that he talked to spirits from , , , , and the , as well as with the spirits of planets outside the solar system. From meetings he came to the conclusion that the planets of our solar system are habitable and that such a huge enterprise as the Universe could not be created only for one race on the planet or for one heaven derived from its properties on the planet. Many heavenly societies were also needed to enhance the perfection of angelic and heavens to fill the shortcomings and gaps in other societies. He argued: What would it be with God, who is infinite, and to whom a thousand or tens of thousands of planets, and all of them are full of inhabitants, hardly anything! Swedishborg and the question of life on other planets have been widely considered elsewhere. Swedenborg published his work in London or the Netherlands because of their freedom of the press. In July 1770, at the age of 82, he went to to complete the publication of his latest work. The book The Faith of Christian Religgio (True Christian Religion) was published there in 1771 and was one of his most highly regarded works. Designed to explain his teachings to Lutherans, this is the most specific of his works. Later, in the summer of 1771, he went to London. Shortly before , he suffered a and was partially paralyzed and bedridden. His health improved somewhat, but he died in 1772. There are several reports of his last months made by those with whom he stayed, and Arvid Ferelius, pastor of the Swedish Church in London, who visited him several times. There is evidence that in February Swedenborg wrote a letter to Methodist founder . Swedenborg that he had been told in the spirit world that Wesley wanted to talk to him. Wesley, astonished because he had not told anyone about his interest in Swedenborg, replied that he was going on a trip for six months and would contact Swedenborg upon his return. Swedenborg replied that it would be too late, as Swedenborg would go into the spiritual world for the last time on March 29. (Wesley later read and commented in detail on Swedenborg's work.) Swedenborg's owner's maid, Elizabeth Reynolds, also said that Sweden had predicted the date and that he was as happy as if he was going on vacation or for some fun: in the final hours of Sweden's work, his friend, Pastor Ferelius, told him that some people thought he had written his theology just to make a name for himself, and asked Sweden. Raising himself on the bed, his hand on his heart, Swedenborg sincerely replied: As truly, as you see me before your eyes, so true is everything I have written; and I could say more if it were allowed. When you go into eternity, you will see everything, and then we will have something to talk about. He then died in the afternoon, the day he predicted, march 29. Swedish house in London He was buried in a Swedish church in Princes Square in Shadwell, London. On the 140th anniversary of his death, in 1912/1913, his remains were transferred to in Sweden, where they now rest next to the grave of botanist . In 1917, the Swedish church in Shadwell was destroyed and the Swedish community, growing up around the parish, moved to . In 1938, Princes Square was rebuilt and the local road was renamed the Swedish Garden in his honor. In 1997, a garden, play area and memorial were created in his memory, next to the road. Vera Schweciborg's transition from scientist to revelation or mysticism fascinated many people. He had many both supportive and critical biographers. Some suggest that he had no revelation at all, but he developed his theological ideas from sources that ranged from his father to earlier figures in the history of thought, in particular the Dam. This position was first taken by the Swedish writer , who wrote a biography of Swedenborg in 1915. Swedish critic and publicist Olof Lagercrantz had a similar point of view, calling Swedenborg's theological letter a poem about a foreign country with peculiar laws and customs. Swedenborg's approach to proving the veracity of his theological teachings is to use voluminous quotations from the and the to demonstrate acceptance of the Bible, and this is found in all his theological writings, as he rejected the blind faith and declared true faith an internal recognition The extensive use of these biblical evidence led the Swedish Royal Council in 1771 to examine the 1770 absurd charges against two Swedish supporters of his theological writings: there is much that is true and useful in The Works of Swedenborg. felt that Swedenborg went into madness in Chapter 14 of Les Miserables. Swedenborg's scientific beliefs offered many scientific ideas during his lifetime. As a young man, he wanted to present a new idea every day, as he wrote to his shunt Eric Benzelius in 1718. Around 1730 he changed his mind, and instead believed that higher knowledge was not something that could be acquired, but that it was based on . After 1745, he believed that he received scientific knowledge spontaneously from angels. From 1745, when he considered himself to be in a spiritual state, he usually formulated his in empirical terms to accurately report what he had experienced during his spiritual travels. One of his ideas, which is considered the most important for understanding his theology, is his concept of correspondence. But, in fact, he first presented the theory of correspondence only in 1744, in the first volume of Regnum Animale, we deal with the human soul. The basis of the theory of correspondence is that there is a connection between natural (physical), spiritual and divine worlds. The basis of this theory can be traced back to neoplatonism and the philosopher Dam in particular. With this scenario, Swedenborg has now interpreted the Bible in a different light, arguing that even the most seemingly trivial sentences can have a deep spiritual meaning. Swedenborg argued that it was the presence of this spiritual meaning that made the Word divine. Prophetic stories Four cases of Swedenborg's alleged psychic abilities exist in . There are several versions of each story. Fire Anecdotes On Thursday, July 19, 1759 a large and well-documented fire broke out in Stockholm, Sweden. In strong and increasing winds, it spread very quickly, consuming about 300 homes and making 2,000 homeless. When the fire broke out, Shvedborg was at dinner with friends in , about 400 km from Stockholm. He became agitated and told the party at six o'clock that a fire had broken out in Stockholm, that he had engulfed his neighbor's house and threatened his own. Two hours later, he exclaimed with relief that the fire had stopped three doors from his house. In excitement after his report, the word even reached the ears of the provincial governor, who summoned Swedenborg that evening and asked for a detailed recount. At that time, it took two to three days for the news from Stockholm to get to Gothenburg by courier, so this is the shortest time in which the news can reach Gothenburg. The first envoy from Stockholm to hear about the fire was from the Trade Council, which arrived on Monday evening. The second envoy was a royal courier who arrived on Tuesday. Both reports confirmed each statement of the exact hour that Swedenborg first expressed information. The accounts are fully described in Bergqvist, page 312- 313 and chapter 31 of the Swedenborg Epic. However, according to Swedish biographer Lars Bergqvist, the event took place on Sunday, July 29, ten days after the fire. (Bergqvist states, but does not document, that Swedenborg confirmed his of a fire incident to his good friend, Consul Christopher Springer, one of the pillars of the church, ... a man with an enviable reputation for and and that the owner of the Swedenborg Hotel, Eric Bergstrom, heard Swedenborg confirm the story. It seems unlikely that many witnesses to the Svedenborg disaster during the fire, and his immediate report on it to the provincial governor, 90 -91, would leave room for public doubt on the Swedenborg report. If Swedenborg had only received the news of the fire by conventional methods, there would have been no mental perception problem recorded for the story. Instead, when the news of Schweciborg's extraordinary vision of the fire reached the capital, public curiosity about him was very aroused. The second fire anecdote, similar to the first but less cited, is the incident of the owner of the Bolander mill. Swedenborg warned him, again suddenly, of a nascent fire in one of his mills. The third event was in 1758, when Sweden's queen Louise Ulrika asked him to tell her something about her deceased brother, Prince Augustus Wilhelm Prussia. The next day, Swedenborg whispered something in her ear that turned pale from the queen, and she explained that this was something only she and her brother could know. The lost document of the Fourth Incident relates to a woman who lost an important document, and came to Swedenborg asking if a recently deceased person could tell him where he was, what he (in some sources) is said to have done the next night. Although not usually cited along with these three episodes, there was further proof: Swedenborg was noted by sailors ships that it sailed between Stockholm and London to always have excellent sailing conditions. When asked about this by a friend, Swedenborg played on the subject, saying that he himself was surprised by this experience and that he was certainly not able to work miracles. Kant's view of Immanuil Kant (pictured) was written by Dreams of a Spirit-Seer, a methodical investigation into Swedenborg's claims. In 1763 Immanuil Kant, then at the beginning of his career, was impressed by Swedenborg's mental scores and made enquiries to find out if they were true. He also ordered all eight volumes of the dear Arcana Kolestia (Heavenly Arcana or Heavenly Mysteries). One Charlotte von Knobloch wrote Kantu a letter asking for his opinion on Swedenborg's mental experiences. Kant wrote a very affirmative answer, citing Swedenborg's wonderful gift and describing him as reasonable, pleasant, wonderful and sincere and scientist in one of his letters to Mendelssohn, and expressing regret that he (Kant) had never met Swedenborg. Joseph Green, his English friend who investigated the matter for Kant, including visiting Swedenborg's house, found that Swedenborg was a reasonable, pleasant and open-hearted scholar. However, three years later, in 1766, Kant wrote and published an anonymously small book called Dreams of a Spirit-Seer, which was a harsh critique of Swedenborg and his work. He called Swedenborg a ghost hunter (without an official office or occupation). As a for his criticism, Kant said he wanted to stop ongoing interrogations and requests for snoopa from inquisitive people, both known and unknown. Kant's friend thought there was a joke of thoughtfulness in Dreams that sometimes questioned the reader's notion that Dreams should have made metaphysics laughable or energetic. In one of his letters to Mendelssohn, Kant calls Dreams less than enthusiastically desultory little essay. According to modern scholars, Kant never closed the possibility of mysticism or spirits in Dreams of spirit-Proveman, and the exact connection of his thoughts with Shvedborg remains unclear. The theology of Schweciborg at the age of 75, holding in his hands will soon be published the manuscript of the Apocalypse revealed (1766) Swedenborg claimed in the Heavenly Doctrine that the teachings of the Second Coming of Jesus Christ were revealed to him. Swedenborg considered his theology a revelation of a true Christian religion that had become entangled for centuries of theology. However, he does not refer to his writings as theology since he considered his actual experiences based, unlike theology, except in the title of his last work. Nor did he want to compare it to the philosophy, the discipline he renounced in 1748, because, in his words, it darkens the mind, blinds us and completely rejects faith. The basis of Swedenborg's theology was laid in Arkan Kyellestia (Heavenly Mysteries), published in eight Latin volumes from 1749 to 1756. In much of this work, he interprets the biblical passages of Genesis and Exodus. He examines what he says is the inner spiritual meaning of these two works of the Word of God. (He later did a similar review of the inner meaning of the book Revelation in the Apocalypse revealed. First of all, he was convinced that the Bible describes the transformation of man from materialistic to spiritual being, which he calls rebirth or regeneration. He begins this work by expo mean to what he describes as the myth of creation was not a story about the creation of the Earth, but a story about the rebirth or regeneration of man in the six steps represented by the six days of creation. Everything related to humanity in the Bible can also be connected with Jesus Christ, and how Christ freed himself from materialistic boundaries through the glorification of his human presence by making him divine. Svedenborg examines this idea in his exhibition of Genesis and Exodus. One often discussed the aspect of writing Swedenborg of his ideas about marriage. Sweiborg himself remained a bachelor all his life, but that did not prevent him from writing on the subject. For this purpose, his work on Conjugial Love (1768) was devoted. The central question of marriage is whether it stops at death or continues in heaven. The question arises from the statement attributed to Jesus that there is no marriage in heaven (Luke 20:27-38, Matthew 22:23-32 and Mark 12:18-27). Swedenborg wrote to the Lord Jesus Christ about marriage in heaven as a detailed analysis of what he meant. The quality of the relationship between husband and wife is resumed in the spiritual world in any state, in whatever condition it may be when they die in this world. Thus, a couple in true love marriage remain together in this state in heaven for eternity. The couple is missing out on that love of one or both partners, however, will separate after death and each will be given a compatible new partner if they want to. The partner is also given to a person who loved the ideal of marriage, but never found a true partner in this world. The exception in both cases is a person who hates chaste marriage and thus cannot obtain such a partner. Swedenborg saw in the creation a series of pairs, came from divine love and wisdom, which define God and are the basis of creation. This duality can be seen in the pairing of good and truth, mercy and faith, God and the church, and husband and wife. In each case, the goal of these pairs is to reach a connection between the two components. In the case of marriage, the goal is to bring together the two partners on the spiritual and physical levels, and the happiness that comes as a result. Swedenborg rejected the general explanation of the Trinity as the Trinity of Men, which he said was not taught in the early Christian church. For example, there was no mention of any Son of Eternity in the Apostolic Works. Instead he explained in his theological writings how the Divine Trinity exists in one man, in one The Lord Jesus Christ, who, he says, is taught in Colossus 2:9. According to the Heavenly Doctrine, Jesus, the , came into the world because of the spread of evil here. Shvedborg spoke in almost all of his works against what he considered an incomprehensible concept of the Trinity of Men. He said that people of other oppose Christianity because of its doctrine of Trinity Faces. He believed that the division of the Trinity into three individuals arose with the First Council of Nicae and the Athanas Creed. (quote necessary) Sola Fide (Faith One) Heavenly Doctrine rejects the concept of only through faith (sola-fide in Latin), since it was regarded as faith and mercy necessary for salvation, not one without the other, while the reformers taught that faith only acquired justification, though it must be the faith that led to obedience. The purpose of faith, according to the Heavenly Doctrine, is to bring man to life in accordance with the truths of faith, which is mercy, as is taught in 1 Corinthians 13:13 and Iakut 2:20. In other words, Swedenborg strongly opposed the doctrine of Luther Luther and others. He believes that the justification before God was not based solely on some sane righteousness before God, nor was it achievable only by the gift of God's grace (sola gratia) given without any justification in the actual behavior of man in life. Sola Fide was the doctrine of , John Calvin, Ulrich Tswingli and others during the Protestant Reformation, and was the main faith, especially in the theology of Lutheran reformers Martin Luther and Philip Melanhton. While the sola-fide doctrine of the Reformers also emphasized that the salvation of faith was one that carried out works (only by faith, but not only by faith), Swedenborg protested against faith only to be a tool of justification, and believed that salvation is possible only through a combination of faith and mercy in man, and that the purpose of faith is to bring man to live according to the truths of faith, which is . He further states that faith and mercy must be exercised by doing good out of voluntary goodness when possible, which are good deeds or good use or connection perishes. In one section he wrote: From their Messages it is very obvious that it has never been in the mind of any of the apostles, that the church on this day will separate faith from mercy, teaching that faith itself justifies and saves from the works of the law, and that charity therefore cannot be associated with faith, as faith from God, and charity, as expressed in the works of From a man. But this division and division were introduced in the Christian church when it divided God into three people, and credited each equal Christian religion, section 355,127 More later the story of Swedenborg made no attempt to find a church. A few years after his death, 15 in one estimate, mostly in England, small reading groups formed to study his teachings. As one scholar argues, Heavenly Doctrine is particularly appealing to the various dissenting groups that emerged in the first half of the 18th century, which were surfeited with rebirth and limitations and found its optimism and comprehensive explanations appealing. Various important cultural figures, like writers, artists, both were influenced by Thesteenborg's writings, including , Johnny Applesed, , , , , , , George Iness, Henry James Sr., , Immanuil Kant, Honore de Balzac, , C. His philosophy had a great influence on the Duke of Sedermanland, later King Charles XIII, who as Grand Master of Swedish (Svenska Frimurre Order) built his unique system of degrees and wrote his rituals. In contrast, one of Sweden's most famous authors of the day, Johann Henrik Kellgren, called Swedenborg nothing but a fool. In 1768, a Epsian trial was launched in Sweden against the writings of Swedenborg and the two men who promoted them. In the two and a half centuries since Swedenborg's death, various interpretations of his theology have been made, and he has also been scrutinized in his biographies and psychological studies. According to some, Shvedborg suffers from a mental illness with his new dispensation. Although the explanation of madness was not uncommon during Swedish time, it is tempered by its activities in the Swedish Riddarhuset (House of nobility), (Swedish Parliament) and the Royal Swedish Academy of . Moreover, the system of thought in his theological works is considered by some to be remarkably consistent. In addition, his contemporaries described him as a kind and heartfelt person who was friendly during a meeting with the public, saying easily and naturally about his spiritual experience, with a pleasant and interesting conversation. Kant's English friend, who visited Sweden on Kant's story, described Swedenborg as a reasonable, pleasant and outspoken man and scholar. It should be noted here that Swedenborg's statement that the Lord ordered him to publish his works and don't believe that without this direct command I would have thought of publishing things I knew in advance to make me look funny, and many people would have thought of lying. Works copies of the original Latin version in which Swedenborg wrote his revelation sources. The list of Swedishborg's works mentioned and the year of their first publication. In brackets, this is the generic name used in the New Church listing, and then follows the title in its original edition. All of these titles were published by Swedenborg, except for one, Spiritual Diary, which was not. 1716-1718, (Daedalus Hyperboreus) Swedish: Daedalus Hyperboreus, Eller nygra n mathematiska oich physics fursyek. (English: Northern inventor, or some new experiments in mathematics and physics) 1721, (Chemistry Principles) Latin: Prodromus principiorum rerum naturalium: sive novorum tentaminum chymiam et physicam experimenta geometrice explicandi 1722, (Various observations) Latin: Miscellanea de Rebus Naturalibus 1734, (Principia) Latin: Opera Philosophica et Mineralia (English: Philosophical and Mineralogic Works), three volumes (Principia, Tom I) Latin: Tomus I. Principia reumlium ntur no , Volume II) Latin: Tomus II. Regnum subterraneum sive minerale de ferro (Principia, Volume III) Latin: Volume III. Regnum subterraneum sive minerale de cupro et orichalco 1734, (Infinite and Last Cause of Creation) Latin: Prodromus Philosophiz Ratioantis de Inito deque Mechanismo Operationis Animae et Corporis. 1744-1745, (Kingdom of Animals) Latin: Regnum animale, 3 volumes 1745, (Worship and love of God) Latin: De Cultu et Amore Dei, 2 volumes 1749-1756, (Arcana Celestia (or Caelestia) (Heavenly Mysteries) Latin: Arcana Celestia, quae in Scriptura Sacra seu Verbo Domini sunt, detecta, 8 volumes 1758, (Heaven and Hell) Latin: De Caelo et Ejus Mirabusbili et de inferno. : De Ultimo Judicio 1758, (White Horse) Latin: De Equo Albo de quo in Apocalypse Cap. 19th. 1758, (Earth in the Universe) Latin: De Telluribus in Mundo Nostro Solari, cue vocantur planet: and de telluribus in coelo astrifero: deque illarum incolis; tum de spiritibus and angelis ibi; former audit and visis. 1758, ( and its Heavenly Doctrine) Latin: De Nova Hierosolyma et Ejus Doctrina Coelesti 1763, (Doctrine of the Lord) Latin:Doctrina Nove Hierosolme de Domino. 1763, (Doctrine of the Holy Scriptures) Latin: Doctrina Nove Hierosolim de Scriptura Sacra. 1763, (Doctrine of Life) Latin: Doctrina Vite pro Nova Ierosoima ex preceptis Decalog. 1763, (Doctrine of faith) Latin: Doctrina Nove Hierosolim de Fide. 1763, (Continuation of the Last Judgment) Latin: Continuazio De Ultimo Giudicio: et de mundo spirituali. 1763, (Divine Love and Wisdom) Latin: Sapientia Angelica de Divino Amore and de Divina Sapientia. Angelica de Divina 1764, () Latin: Sapientia Angelica de Divina Providention. 1766, (Apocalypse showed) Latin: Apocalypse Revelata, in quae detegunter Arcana quae ibi preedicta sunt. 1768, (Conjutal Love, or Marriage of Love) Latin: Deliciae Sapientiae de Amore Konjugiali; post quas sequumtur voluptates insaniae de Amore scortatorio. 1769, (Short Exposure) Latin: Summaria Expositio Doctrine nove Ecclesia, que for Nova in Apocalypse intelligitur. 1769, (Soul and Body Interaction) Latin: De Commercio Anime and Corpornis. 1771, (True Christian Religion) Latin: Christiana Religio's Faith, Incontinence Universam Theologiam Novae Ecclesiae 1859, Dromboken, Journalanteckningar (Dream Magazine), 1743-1744 1983-1997, (Diary of The Spiritual) Latin: Diarum, Unkrumur Exiture. See also Swedenborg Society Of Christianity portal Philosophy portal Science portal Herman Vetterling List of Christian thinkers in the Science of the Lord's New Church, which is Nova Ierosoma New Thought New Church (Swedenborgian) General Church of New Jerusalem of North America Swedenborg Dante Alighieri Daniel Andreev Notes, see Swedenborg, E. Apocalypse revealed, where the discovered , 1928). The Bergquist quote (1999) is used here repeatedly, but seems to contain incorrect labeling of quotations. Watch the Conversation section on this page under the headline Bergquist's Footnote Problem. The accounts are fully described in Bergqvist, page 312-313 and chapter 31 of the Swedenborg Epic. The main source of these accounts is 's letter in 1768 and the Swedenborg collection from Tafel (see Further Reading). According to Bergqvist (1999), page 314-315, there are several different reports of events, which makes it difficult to conclude the exact details of the event. Karl Robsahm (see reference) reports the story in this way. According to Bergqvist (1999), page 316, there are about ten different reports of the event. There are two reliable descriptions, one Robsahm (a record of swedenborg's own description) and one priest who asked about the woman in the letter fifteen years later. This letter is further discussed in Laywine, A., Kant early metaphysics. The North American Kanta Society Studies Philosophy, Volume 3 (Atascadero, California: Ridgeview Publishing Company, 1993), p. 72-74. The term marital should not be confused with marital, a general term for marriage. In 1787, Johann Henrik Kellgren published a frequently quoted satirical poem entitled Man eger ej snille f'r man yr galen (You are not a genius for being crazy). See Jonsson, Inge, Sweden Ocien, Delblanc and Lynnroth (1999). (Link full poem, in Swedish) - The Court in 1768 was against Gabriel Beyer and Johann Rosen and was essentially concerned about whether Swedenborg's theological writings corresponded to Christian doctrine. A royal decree in 1770 stated that the scriptures were clearly wrong and should not be taught. Shvedborg then asked the king for grace and protection in a letter from Amsterdam. A new investigation into Swedenborg stalled and was eventually discontinued in 1778. Below are the Sources and Further Reading sections. In 1787, Johann Henrik Kellgren published a frequently quoted satirical poem entitled Man eger ej snille f'r man yr galen (You Own Not Genius For That You Are Mad). See Jonsson, Inge, Sweden Ocien, Delblanc and Lynnroth (1999). (Reference to the full poem, in Swedish) - This topic is touched upon in Bergqvist's foreword (1999), which mentions the biography of Martin Lamm (originally published in 1917) and its attention to the similarities of Sveinborg's scientific and theological life. He mentions an earlier biography of Swedish doctor Emil Kleen, who concluded that Swedenborg was frankly insane, suffering from paranoia and . A similar finding was recently suggested by John Johnson's psychiatrist John Johnson in Henry Maudsley on The Messianic Psychosis of Swedenborg, the British Journal of Psychiatry 165:690-691 (1994), who wrote that Swedenborg suffered hallucinations of acute or epileptic psychosis. Another contemporary critic, Foot-Smith E, Smith TJ. Emanuel Swedenborg. Epilepsy 1996 February; 37(2):211-8, suggested that Swedenborg was suffering from temporal lobe epilepsy. For a detailed review of these two articles, see a special issue of the academic journal New Philosophy Madness Hypothesis.) Links to Swedenborg. Webster's Random House Unabridged Dictionary. a b c Grieve, Alexander James (1911). Svedenborg, Emanuel. In Chisholm, Hugh(Encyclopedia britannica. 26th - Cambridge University Press. p. 221. Swedborg, Emanuel. Encyclopedia britannica. and the Encyclopedia of Religion (1987), which begins with a description that he was a Swedish scholar and mystic. Swedenborgdigitallibrary.org. Received 2012-08-16. Bergqvist, Foreword (p. 15-16) - See. Swedenborg, E. Heavenly Doctrine and Swedenborg, E. The Last Judgment and Babylon destroyed. All predictions in the Apocalypse on this day have been fulfilled. (Swedenborg Foundation 1952, Items 1-74) Received on August 16, 2013. Schweciborg and Life Summary: Are We Reincarnated? 3/6/2017. Swedenborg Foundation. Received 2019-10-24. In the A Christian religion containing the universal theology of the New Church, predicted by the Lord in Daniel 7; 13, 14; and in Revelation 21; 1, 2, Emanuel Swedenborg. Swedenborgdigitallibrary.org. Received 2012-08-16. Which of Swedenborg's books is a divine revelation? Swedenborgdigitallibrary.org. Received 2013-08-16. See: Which of Swedenborg's books are divine ? - Odhner, Carl Theophilus (1912). Diary and Spiritual Body. New Church Life: 298. Sweden (New Church). September 2013. Received on February 6, 2019. - Church of New Jerusalem (1788). for secession from the old church. : In response to a letter received from some persons in Manchester who profess to believe in the heavenly doctrines of the Church of New Jerusalem, as contained in the theological writings of the late the venerable Emanuel Swedenborg, and yet remain in the external forms of doctrine and worship currently used in the old church, not withstanding their direct opposition to the heavenly doctrines of the new church. To which are added various passages from E. Swedenborg, on which the expediency and even the need for complete separation from the former church is based. Members of the Church of New Jerusalem who gather in the Great East Cheap, London. R. Hindmarsh. OCLC 508967814. Riddarhuset - zte-oh vapendatabas - Swedenborg. 2017-06-04. a b (in Swedish) Nordisk familjebok, 2nd edition (Ugglan) article Svedberg, Jesper (1918) - Svedberg's pieistic interests are described in Bergqvist (1999), page 230-232. Martin Lamm (1978; p.1-19) notes how all of Swedenborg's biographies draw similarities between Jesper and Emanuel's beliefs. Lamm himself partially agrees with them, but claims that there were also noticeable differences between them. Lagercrantz, foreword. a b c d x - Soderbergh, H. Swedenborg aircraft 1714: air-to-air flight machine (1988) - The Magnificence of the Spirit: Swedborg in Search of Insight, Part 1. Youtube. Received 2013-07-14. The meeting of the King, Polhelm and Swedenborg is described in detail in Lillegren, Bengt, Charles XII and Lund: nur Sverige Syrdes Fron Scone (Historiska media, Lund, 1999). ISBN 91-88930-51-3. Bergqvist (1999), p.114-115 - Berquist (1999), page 118-119, proposed by Lagerkranz, also mentioned by Bergqvist (1999), p. 119. Fodstad, H. Neuron Theory Stereotactic and Functional Neurosurgery 2001;77:20-4 - Gord, E. et al. Shwedborg, Linnaeus and Brain Research and the role of Gustav Retzius and Alfred Straw in the Revival of Swedenborg Manuscripts. Uppsala Journal of Medical Sciences 2007; 112:143–164. Gross K. G. Emanuel Swedenborg: Neuroscientist before his time. Neurobiologist 3: 2 (1997). Gross, C. Three Before His Time: Neuroscientists Whose Ideas Were Ignored by Their Contemporaries Experimental Brain Research 2009. - Tubbs RS, Riech S, Verma K, Lucas M, Mortazavi M, Cohen-Gadol A. Emanuel Swedenborg (1688-1772): Pioneer of Neuroanatomy. Children's nervous system 2011 Aug;27(8):1353-5. Philly CM. Chapter 35: Frontal lobes. Clinical Neuroscience Handbook 2010;95:557-70 - Baker, Gregory L. (1983) Emanuel Swedenborg - 18th Century Cosmologist at Teacher of Physics, October 1983, p. 441-6 Received July 15, 2013. Bergqvist (1999), page 142- 155. Lamm (1987), page 42-43, notes that assuming that the soul consists of matter, as Swedenborg did, a person becomes a materialist. He also notes that this was also noted by contemporaries. - Jonsson, Inge, Schwetsiborg oh Linnet, delblanca and Lonnroth, page 321. Bergqvist (1999), page 165-178. - Johnson, Inge, Swedenborg oh Linnet, in Delblanca and Lynnroth, p.325. Bergqvist, page 200-208. Bergqvist, page 206. Bergquist Analysis, page 209. Bergqvist has previously published a separate book, commenting on a magazine called Swedenborgs dr'mbok : gl'djen och det stora kvalet (Stockholm, Norstedt, 1988). Bergqvist (1999), page 210-211. - Swedenborg (1975). Small theological works and letters of Emanuel Swedenborg. Edited and published by the Swedish Society (London, 1975) - Bergqvist (1999), page 286-287. - Dr. Michel Grier, Schweciborg and Kant on Spiritual Intuition in On the True Philosopher: Essays on Swedenborg, Stephen McNeilly (London: Swedenborg Society, 2002), page 1. Access 2010-11-11. Bergqvist (1999), page 287. Bergqvist (1999), page 288. Johnson, Inge. Hinvenborg Oh Linne, in Delblanca and Lenenroth, page 316. - The Last Judgment and Babylon have been destroyed. All predictions in the Apocalypse on this day are made of things heard and seen. From De Ultimo Judisio Et De Babylonia Destruta Last Court, No 60. Shvedborg, E. Heaven and its wonders of things heard and seen (Swedenborg Foundation 1946, #421-535). - The last trial #33-34. Swedenborg, E. True Christian religion: containing the universal theology of the New Church, predicted by the Lord in Daniel 7; 13, 14; and in Revelation 21;1,2 (Swedenborg Foundation 1952, paragraphs 193-215). Swedenborgdigitallibrary.org. Received 2013-08-16. True Christian Religion, paragraphs 753-786 - Swedenborg, E. Arkana Coelestia #1002, 1003 (Swedenborg Foundation, 1956) - Twigg, Julia (1981). Vegetarian movement in England, 1847-1981: Exploring the structure of its ideology. University of London. Sigstedt, K. Swedenborg Epic: The Life and Work of Emanuel Swedenborg Bookman Associates, 1952, p. 476, No. 642). Swedborg, E.Earth in our solar system, called Planets and Earth in the starry sky, and their inhabitants; Also spirits and angels there from things heard and seen 1758. Also, Rotch Edition. New York: Houghton, Mifflin and Company, 1907, in Divine New Jerusalem (2012), No 9-178. Arkana Koelestia #6698 and Simons K. The question of life on other planets: Project Swedenborg 2007 - Bergqvist (1999), page 477-478. Trowbridge, G. Swedenborg, Life and Teaching (Swedenborg Foundation, 1976, p. 272). Bergqvist (1999), page 464. Bergqvist (1999), page 471-476. Last days Swedenborg accounts were collected and published in Tafel II:1, page 577 ff, 556 ff, 560 ff. - Documents relating to the life and character of Emanuel Swedenborg - Johann Friedrich Immanuel Tafel -. J. Allen. 1847. page 106. Received 2012-08-16 - through the . John Wesley Swedenborg. - Epic, page 430ff. - Swedenborg, E. True Christianity containing the comprehensive theology of the new Church, predicted by the Lord in Daniel 7:13-14 and Revelation 21:1, 2 (Swedenborg Foundation, 2006, Translator's Foreword, Vol. 2, p. 36 ff.). Epic, page 431. a b Epic, page 433 - Street map Of Swedenborg Gardens, map of London with Swedish gardens. Ukstreetmap.info. Received 2012-08-16. Evan-M Evan Munro added contact. Swedenborg Gardens, Tower Hamlets, Tower Hamlets, E1 - Flickr - Photo Sharing!. Flickr. Received 2012-08-16. The history of Swedish gardens is eastlondonhistory.com. Who was Emanuel Swedenborg (1688-1772)? The article, including a list of biographies about Swedenborg, with a brief analysis of the point of view of each biographer. Access to June 2012. Bergqvist (1999), page 15. - en dikt om ett fr'mmande ground med s'llsamma lagar och seder. Largercrantz (1996), back page. Sigstedt (1952), page 408. Bergqvist (1999), page 364-365. Lamm (1987) devotes the chapter to the theories of correspondence, page 85-109. (Swedenborg E, The True Christian Religion containing the universal theology of the New Church. a b Antal ohhhandeller and Yankyoping. Brandhistoriska.org. Received 2013-07-14. Staffan Hgberg, Stockholm History (Stockholm History), Part 1, page 342; in Swedish) - For the July 19 dates see especially Documents 271-273 in documents relating to the life and character of Emanuel Swedenborg Collected, Translated and annotated by Tafel, RL. Volume II, Part 1. (Swedish Society, British and Foreign. 36 Bloomsbury Street, London, 1877) Received on July 15, 2013. SwedenBorg Epic: Chapter 31. Swedenborgdigitallibrary.org. Received 2013-07-14. As noted above, the main source of these accounts is a letter by Immanuel Kant in 1768 and a collection by Swedenborg from Tafel (Documents #271-273) - Lars Bergqvist: Swedenborgs Hemlighet, Stockholm 1999. ISBN 91-27-06981- 8. (in Swedish) - Sigstedt S. Swedenborg Epic, Chapter 35 Bookman 1952 - Berguist, L. Swedenborg's Secret Swedenborg Foundation, 2005, p. 270 - Bergquist, L, Swedenborg's Secret (London, Swedenborg Society, 2005, page 270). Johnson, R. Sigstedt, Chapter 35 - Swedenborg Epic: Chapter 38. Swedenborgdigitallibrary.org. Received 2012-08-16. Broughtborg Epic page 278ff. Benz, page 11. Johnson 2002. page 69. Johnson 202, page 71. Benz 2001, page 13. Johnson, 69. Johnson, G., Magee, G.E. (Swedenborg Foundation 2002) - Benz 2001, p. 31. Benz, E., Tsaron, A. (Translator) Spiritual Vision and Revelation, Chapter VI. Mystery Date - Fresh light on Kant's criticism of Swedenborg, page 13, reissued in a new philosophy 2001 104:7, Johnson 2002, p. 83. Johnson, G. Did Kant dispel his interest in Swedenborg? New Philosophy 1999, 102: 531 and Johnson 2002, p. 123. Johnson 2002, page 85. Josephson-Storm, Jason (2017). The myth of disappointment: magic, modernity and the birth of human sciences. Chicago: University of Chicago Press. 185-186. ISBN 0-226-40336-X. - Doctrine of the Holy Scripture #4, True Christian Religion #859, 750, 779 - Bergqvist quote (1999), p. 178, based on the spiritual experience of Swedenborg (1748), No.767. However, the Spiritual Experience is not among the works published by Swedenborg himself, and thus cannot be an authoritative revelation. Cm. Which of Swedenborg's books is a divine revelation? The apocalypse revealed, in which the revealed Arkana predicted, which until now remained hidden. Swedenborgdigitallibrary.org. Received 2012-08-16. Bergqvist (1999), page 286-309. ML 1 - Small Canon Search - Reading - The Word of God, All the Word of God, and Nothing But the Word of God - Search for the Second Advent of the Christian Bible - The Second Coming of the Christian Canon of Scripture. Small canon search. Received 2012-08-16. God Jesus Christ is about marriage in heaven. The Swedenborg project. Received 2013- 08-30. Love for Marriage 46-50). Smallcanonsearch.com. Received 2012-08-16. Love for Marriage No 52. Smallcanonsearch.com. Received 2012-08-16. Marriage love No 84. Smallcanonsearch.com. Received 2012-08-16. Love for Marriage No 1. Smallcanonsearch.com. Received 2012-08-16. Marriage love No. 117. Smallcanonsearch.com. Received 2012-08-16. Love for Marriage No. 83. Smallcanonsearch.com. Received 2012-08-16. TCR 175 - Small Canon Search - Reading - The Word of God, All The Word of God, and Nothing But the Word of God - Search for the Second Advent of the Christian Bible - The Second Coming of the Christian Canon of Scripture. Small canon search. Received 2012-08-16. Shvedborg, E. True Christian religion, in particular sections 163-184 (New York: Swedenborg Foundation, 1951). Swedborg, E. The Doctrine of the Lord (New York: Swedenborg Foundation, 1946) - Swedenborg, E. Arkana Coelestia (New York: Swedish Foundation, various dates) - Swedenborg, E. New Jerusalem and its Heavenly Doctrine, in particular sections 280-310 New Swedenborg Foundation, 1951) - Reformation of Faith and Work. Peacebyjesus.witnesstoday.org. Received 2012-08-16. True Christian religion, sections 336 ff. Biblemeanings.info. received 2011-03-06. Block, M.B. New Church in the New World. Study of Swedish Wrestling in America (Holt 1932; reprint Octagan 1968), Chapter 3. Benz, E. Emanuel Sveiborg. Visionary Savant in The Age of Reason (translation by Goodrick-Clark (Sveinborg Foundation, 2002, p. 487). Religious History of the American People (Yale 1972, p. 483). Myers, Jeffrey, Robert Frost: Biography, Houghton Mifflin, 1996, p. 4. Arthur Conan Doyle - History of Volume I Page 02. Classic-literature.co.uk. Received 2012-08-16. Men's Representative: Seven Lectures - Ralph Waldo Emerson - Google Boeken. Books.google.com. Received 2012-08-16. Harrison, Katherine (2009-09-23). Carl Gustav Jun News - The New York Times. Topics.nytimes.com. Received 2013-07-14. Bergqvist (1999), page 453-463. Who was Emanuel Swedenborg (1688-1772)?. Swedenborgdigitallibrary.org. 2006-11-19. Received 2012-08-16. Man Eger ej snille f'r det man yr galen - Wikisource (in Swedish). Sv.wikisource.org. Received 2012-08-16. Bergqvist (1999), page 474. Swedish epic: Chapter 37. Swedenborgdigitallibrary.org. Received 2012-08-16. Trowbridge, G. Sveiborg, Life and Teaching (Swedenborg Foundation, 1976, p. 202.). Emanuel Swedenborg : His Life, Teachings and Influence : Trobridge, George, 1851-1909 : Free download and streaming : Internet archive. Archive.org. Received 2012-08- 16. Benz, E. Emanuel Sveiborg. Seer Sawant in the Age of Reason. Swedenborg Foundation, 2002, page 226, 227. Block, page 14 - Online text from the Heavenly Doctrine database, archive 2013-09-24 in the Wayback Machine database, From Heavenly Doctrine. An online photocopy of the first Latin edition published by Swedenborg From Bayside Church. The original title and year of publication are based on Bergqvist (1999), Litteraturf'rteckning (p.525-534). Works by Emanuel Swedenborg in chronological order, Emanuel Swedenborg Research, access February 3, 2011 . Sweden's bibliography. Archive from the original 2013-04-03. What books are Swedenborg's Divine revelations? Swedish Canon Sources Alstrom, S.E. Religious History of the American People (Yale 1972) includes a section on the Swedenborg of this scientist. Benz, Ernst, Emanuel Swedenborg: Visionary Savant in the Age of Reason (Swedenborg Foundation, 2002) ISBN 0-87785-195-6, translation of the careful study of German about the life and work of Swedenborg, Emanuel Swedenborg: Naturforscher und Seher by renowned religious scholar Ernst Benz, published in Munich Bergqvist, Lars, Secret Swedenborg, (London, Swedish Society, 2005) ISBN 0-85448-143-5, translation of the Swedish biography Swedenborg, Swedenborgs Hemlighet, published in Stockholm in 1999. ISBN 91-27-06981-8 block, M.B. New Church in the New World. Exploring Swedish Borrianism in America (Holt 1932; Octagon reissued 1968) A detailed history of the ideological and social development of organized churches based on the works of Swedenborg. Crompton, S. Emanuel Swedenborg (Chelsea House, 2005) Recent biography of Swedenborg. Johnson, G., Ed. Kant on Swedenborg. Dreams of the Spirit-Developer and other letters. Translation by Johnson, G., Magee, G.E. (Swedenborg Foundation 2002) A new translation and an extensive set of additional texts. Lamm, Martin, Swedishborg: En studie (1987; first 1915). A popular biography that is still read and cited. He is also available in English: Emanuel Swedenborg: The Development of His Thoughts, Martin Lamm (Swedenborg Studies, No. 9, 2001), ISBN 0-87785-194-8 Lagercrantz, Olof, Dikten om live den Andran (Walstrom and Vidstrand 1996), ISBN 91-46-16932-66. In Swedish. Leon, James, Overcoming objections to Swedish writings through the development of scientific dualism Exploring the discoveries of Swedenborg. The author is a professor of psychology (1998; published in New Philosophy, 2001) Moody, R. A. Life after Life (Bantam 1975) Reports the correlation of near-death experience with Swedenborg's reports on life after death. Price, R. Johnny Apples. Man and Myth (Indiana 1954) The ultimate exploration of this legendary man. Includes details of his interest in Swedenborg and the organizational New Church Robsahm, Karl, Hallengren, Anders (translation and commentary), Anteckningar om Swedenborg (Fureningen Swedenborgs Minne: Stockholm 1989), ISBN 91-87856-X. Hallengren writes that the first full publication of Robsam's manuscript was in R. I, 1875 (see further reading) Schuchard, Marsha Kate. 2011. Emanuel Swedenborg, secret agent on Earth and in heaven: Jacobites, Jews and Freemasons in early modern Sweden. Brill. Sigstedt, C.,Swedish epic. On the life and works of Emanuel Swedenborg (New York: Bookman Associates, 1952). The entire book is available online at the Swedish Digital Library. Toksvig, Signe (1948). Emanuel Swedenborg, scientist and mystic . New Haven: Yale University Press Office. ISBN 0-87785-171-9 - via Wikisource. Further in the material Morpheus's Weapons - Essays about Swedenborg and Mysticism, note. Stephen McNeilly (London: Swedenborg Society, 2007), ISBN 978-0-85448-150-7. Between method and madness - Essays about Swedenborg and literature, ed. Stephen McNeilly (London: Swedish Society, 2005), ISBN 978-0-85448-145-3. In Search of Absolute-Essays about Swedenborg and Literature, ed. Stephen McNeilly (London: Society, 2005), ISBN 978-0-85448-141-5. About the true philosopher and true philosophy - essays about Swedenborg, note. Stephen McNeilly (London: Swedish Society, 2005), ISBN 978-0-85448-134-7. Svedenborg and his influence, ed. Erland J. Brock, (Bryn Atin, Pennsylvania: New Church Academy, 1988), ISBN 0-910557-23-3. Jonathan S. Rose. Emanuel Swedenborg: Essays for the new century about his life, work and impact (West Chester, Pennsylvania: Swedish Foundation, 2002), ISBN 0-87785-473-4. 580 pages. Several scholars have contributed to this collection of information on Swedenborg, his manuscripts and his cultural influence. Re-released in 2004 under a new title, Scribe of Heaven: Swedenborg's Life, Work, and Impact ISBN 0-87785-474-2. Wilson van Dusen, The Presence of Other Worlds, Swedenborg Foundation, Inc., New York, Harper and Rowe, 1974. ISBN 0-87785-166-2 Hypothesis of Madness, special edition of The New Philosophy (1998;101: The Whole Issue), a journal produced by the Swedish Scientific Association, examines Swedenborg's sanity in scientific detail, making the case that he was actually perfectly sane. Donald L. Rose. Swedenborg Foundation, 2006. (an abbreviated version of Paradise and Hell) by D. T. Suzuki, translated by Andrew Bernstein, David Loy's Postword, Schweciborg: The Buddha of the North. Swedenborg Foundation, 1996. (Brilliantly shows the relevance of Swedenborg's ideas to Buddhist thought.) Nemitz, K., Man and his work. Larsen, T, Larsen, Lawrence, JF, Woofenden WR. Emanuel Swedenborg. Continuing vision. Swedenborg Foundation, 1988 Sig Synnestvedt, ed., Major Swedenborg: Major Religious Teachings of Emanuel Swedenborg. Swedenborg Foundation, 1970. Older material of importance (some of it is not in print) James John Garth Wilkinson (1849), Emanuel Swedenborg: Biography, London: William Newbury, extracted December 2, 2014 Most extensive work: RL Tafel, Documents relating to the life and character of Swedenborg, collected, translated and annotated (3 vols., Swedenborg Society, 1875-1877); J. Hyde, bibliography of works by Emanuel Swedenborg (Swedenborg Society). Kant in Tr'ume eines Geistersehers (1766; last edition in English since 1975, ISBN 3-7873-0311-1); J. G. Herder Emanuel Swedenborg, in his Adrastea (Werke zur Phil. und Gesch., xii. 110-125). The deals of the International Congress (London, 1910), are summarized in The New Church Magazine (August 1910). Swedenborg And Esoteric Islam (Swedenborg Studies, No 4) by Henry Corbyn, Leonard Fox Ralph Waldo Emerson, Schwetziborg; Or, Mystic, in Emerson: Essays and Lectures (New York, New York: Library of America, 1983), ISBN 978-0-940450-15-8. William White, Emmanuel Swedenborg, His Life and Letters, 2nd ed., Reverend (xx, 767 p.; London, Simpkin, and Co., 1868) - This is the second of two biographies of White about Swedenborg, the first of which was published in 1856 (White, W. Swedenborg: His Life and Works of Bath : I. Pittman, Fonetic Institute, 1856) and the second in 1867. White worked for the Swedish Society in London and wrote an affirmative biography of Swedenborg. However, he was fired for publishing spiritualist books and selling them in the Company's store, as well as for otherwise interfering with the Work of the Society. White's answer was an 1867 biography in which, according to Tafel, he turned over a complete flip in his beliefs and wrote a highly derogatory biography of Swedenborg and his teachings. (Svedenborg Epic Footnote No. 769) (R. Tafel, documents relating to the life and character of Emanuel Swedenborg, Volume 3, p. 1284. London. Swedenborg Society 1890) Wikimedia Commons has media associated with Emanuel Swedenborg. Wikisource has original work written or about: Emmanuel Swedenborg Wikiquote has quotes related to: Emanuel Swedenborg works Emanuel Swedenborg on the Gutenberg Project works or about Emanuel Swedenborg's Online Archive of works by Emanuel Swedenborg on LibriVox (public domain audiobook) extracted from swedenborg and life 2020. swedenborg and life pdf. swedenborg and life youtube. swedenborg and life 2019. swedenborg and life youtube 2019. swedenborg and life revelation. swedenborg and life podcast. connect to swedenborg and life

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