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||Emanuel Swedenborg (1688-1772)|
Swedish philosopher, theologian, chemist, anatomist, and mystic, fluent in eleven languages. Emanuel Swedenborg devoted the first half of his life to scientific investigations. Thereafter he turned his full attention to theology, metaphysics and started to explore mystical experience. Among Swedenborg's most popular books are Heaven and Hell and Earths in Universe. His spiritual writing influenced Emerson, Goethe, Henry James Sr., Dostoevsky, and William Blake. During his career, Swedenborg published over 50 works. His books have been translated into some thirty languages.
"There are two worlds, a spiritual world where angels and spirits are, and a natural world where men are." (in The True Christian Religion, Swedenborg Society, 1890)
Emanuel Swedenborg was born in Stockholm, the second son of
Jesper Svedberg (1653-1735), a Lutheran bishop and hymn writer, and
Sara Behm. Both families had acquired wealth in the mining business.
Swedenborg's mother died in 1696 and his father married again. Because of his sermons against abuse of
Jesper Svedberg was
feared by the royal court, and loved by people who believed he had powers as an exorciser.
From the age of eleven to twenty-one Swedenborg studied
geography, astronomy, and mathematics at the University of Uppsala.
It has been said that about the age of eighteen, while he was
visiting the University of Lund, Swedenborg was initiated for the first
time into the mysteries of Freemasonery. Upon graduation he travelled
to Holland, Germany and England. The
English authorities believed that plague had broken in
Sweden, and his ship was obliged to wait offshore for six weeks.
went ashore anyway, was caught and very nearly hanged. He lived in
England from 1710 to 1713, and formed a lasting love for its culture.
"But as the English are not very talkative, he fell into the habit of
conversing with devils and Angels," said the Argentine writer Jorge
Luis Borges (The Book of
Imaginary Beings, 1969).
During his stay, Swedenborg acquired knowledge of Kabbalistic and
esoteric "sciences," which influenced his mystical-spiritualistic thought.
In 1716 King
Charles XII of Sweden named Swedenborg special assessor to the Royal
of Mines. He worked in several scientific fields from mathematics and
physics to geology, and twice attempted to marry. Swedenborg's career
also included extensive service in the
upper house of the Swedish national legislature. Moreover, he possibly participated in secret political, diplomatic, and
Masonic affairs. In 1716-1718 Swedenborg edited
the scientific magazine Daedalus Hyperboreus, which published
texts in Swedish.
Most of his own books Swedenborg published in Latin. The Principia (1934) explained the universe from a mechanistic viewpoint, Opera
Philosophica et Mineralia (1734) was about metals; in Regnum
Animale (1744-45) Swedenborg examined the mysteries of soul; De
Cultu et Amore Dei (1745, Worship and the Love of God) dealt with
the birth of the world; and Arcana Coelestia
(1749-1756) was a
commentary on Genesis. In his spiritual diary Swedenborg mentions the
German Pietist theologian and alchemist Johann Konrad Dippel
(1673-1734) several times. "It was thought that Dippel possessed the
ability of seeing things accurately . . . Upon being examined, however,
it was found that he was unable to see any truth, nay, the reality of
anything, and that he was only skilled defaming others." (Documents Concerning the Life and Character of Emanuel Swedenborg: Volume 2:1-2 by Johann Friedrich Immanuel Tafel, 1877, p. 1139) Swedenborg even called him "the wickest of demons." Dippel claimed in his dissertation, Vitæ animalis morbus et medicina: Suæ vindicata origini
(1711), published under the pseudonym Christiano Democrito, that he had
discovered the Elixir of Life. With the the pigment merchant Johann
Jacob von Diesbach, he invented a new blue pigment, 'Prussian Blue,'
which became the favorite of a number of artist. It can be seen, among
others, in Vincent van Gogh's 'Starry Night' (1889).
As an inventor Swedenborg produced a dry dock of new design, a
machine for working salt springs, and a system for moving large boats
overland. In biology he supplied the first accurate understanding of
the importance of the cerebral cortex. But the conflict between
Swedenborg's scientific and mediumistic sides deepened and he started
to record his dreams, anticipating Jungian psychoanalysis in his
Like Leonardo da Vinci, Swedenborg made plans for a flying machine, in spite that there was nobody to build it. Swedenborg launched his idea in the fourth issue of The Northern Inventor (1717): "But if we follow the living nature, examining the proportions that the wings of a bird holds to its body, a similar mechanism might be invented, which should give us hope to be able to follow the bird in the air."
A turning point in his life was, when he began to have
visionary experiences in 1743-45. Swedenborg then devoted himself to
prophesy and spiritual investigations. On the morning of October 1743
he noted in Amsterdam that "such dizziness or deliquium (a
swooning away) overcame me that I felt close to death." In a dream a
roaring wind picked him up and threw him on his face. A hand clutched
his own clasped hand and he saw Christ. Vicious dogs turned up
frequently, and his dead father appeared to him, praising his son's
theological work. In 1744 on Easter Monday Christ asked the astonished
visionary, whether he had a health certificate.
Swedenborg described in De Telluribus his trip around the Solar System, which is seen as having a spiritual significance. The book also contains some scientific speculation about the planets. Swedenborg became convinced that he had been designated by God as a spiritual emissary to explore higher planes and to report his findings to humankind. He entered ecstatic trances, visiting heaven and hell. However, contemporaries found him sane and sensible.
In modern analysis Swedenborg's trances have been explained by his repressed or transcended sexuality. The American psychologist and writer Wilson Van Dusen has claimed that Swedenborg's descriptions of angelic and hellish spirits match the hallucinatory experiences of schizophrenics. Van Dusen spent sixteen years treating the hallucinations of his patients as realities, and published his findings in The Presence of Other Worlds (1974). According to Van Dusen, "All Swedenborg's observations on the effect of evil spirits entering man's consciousness conform to my finding." Of the inhabitants of Venus Swedenborg said: "They are of two kinds; some are gentle and benevolent, others wild, cruel and of gigantic stature." Of the Moon he revealed that the inhabitants are "small, like children of six or seven years old; at the same time they have the strength of men like ourselves."
In 1747 Swedenborg was nominated for president of the Royal
College of Mines. Communication with spirits led to his resignation
from his government job. Later on he wrote to the landgrave of
Hessen-Darmstadt: "Because the Lord had prepared me for this from
childhood, he revealed himself in person to me, his servant, and
ordered me to perform this work. This happened in the year 1743, and
afterward he showed me the face of my spirit and thus led me into the
world of the spirits and allowed me to see heaven and its wonders, and
at the same time to see hell as well, and also to speak with angels and
spirits, and this has gone on continually for twenty-seven years."
Swedenborg retired on a half-pension. He became ascetic and added theological writings to his already lengthy list of scientific and philosophical works. His talents also included clairvoyance. On the evening of July 19, 1759, he was visiting Göteborg. At a party, he suddenly "knew" that a fire raged in Stockholm, almost three hundred miles away, and threatened his own house. Next day his account of the disaster was fully confirmed.
"When, for instance, the vision arose in Swedenborg's mind of a fire in Stockholm, there was a real fire raging there at the same time, without there being any demonstrable or even thinkable connection between the two. I certainly would not like to undertake to prove the archetypal connection in this case. I would only point to the fact that in Swedenborg's biography there are certain things which throw a remarkable light on his psychic state. We must assume that there was a lowering of the threshold of consciousness which gave him access to "absolute knowledge." The fire in Stockholm was, in a sense, burning in him too." (Carl Jung in Synchronicity, 1960)
In 1762 Swedenborg went into a trance and described the
assassination of the Russian Tsar Peter III. His publications from this
visionary period include Worship and the Love of God, Arcana
Coelestia, an exposition of the spirit teachings he received, and Heaven
and Hell (1758), description of the afterlife. Arcana Coelestia was personally funded by the French King Louis XVI. In Earths in the
Universe Swedenborg claimed that the moon is peopled by a race
which speaks through its stomachs – the sound is like belching.
Contemporaries took Swedenborg's psychic powers seriously: he impressed Queen Louisa Ulrica, sister of Frederick the Great, by delivering a private message from her dead brother, Augustus William. He believed he had the ability to slow down his breathing. "I became so completely accustomed to this type of respiration," he once said, "that I sometimes passed an entire hour without taking a breath. I had breathed in only enough air so that I could think." Occasionally he conversed with such prominent figures as Abraham, Solomon, and the apostles.
His later years Swedenborg spent mostly in England, remaining
a bachelor. His writings, which influenced William
Blake (1757-1827), paved the way for the Romantic movement.
Immanuel Kant (1724-1804) criticized Swedenborg in Dreams of a
Spirit-Seer, Illustrated by Dreams of Metaphysics (1766), and
wanted to place him in a madhouse. His last work, Vera Christiana
Religio (1771) was a summary of his religious views. Swedenborg
died in a lodging house on March 29, 1772 – precisely at the time he
had predicted – in London, and was bried in the Swedish Church in
Prince's Square. Swedenborg's cranium had an adventurous afterlife: it
stolen by a phrenologist, John Didrik Holm, and later it was passed in
the possession of William Blake's friend, Charles Augustus Tulk, a
member of the parliament. Rosicrucian claimed that Swedenborg had
discovered the elixir of youth and still lived in some hidden place of
Swedenborg's remains were moved to Uppsala in 1908. His followers founded the New Jerusalem Church in England in 1778 and in the United States in 1792. James Glen formed in 1784 a Swedenborgian reading circle in Philadelphia. The Swedenborg Society was established in 1810. During the 19th century Swedenborgians enjoyed a considerable vogue, but in the 20th century the interest has decreased.
Swedenborg believed that God created humankind to exist simultaneously in the physical world and in the spiritual world, which belongs to the inner domain. It has its own memory, which is what survives after death. Swedenborg's hell has no Satan; heaven is populated by the spirits of the dead that carry on lives and habits much the same as they did on earth. Jesus' crucifixion did not atone for the sins of humankind; we make our own heaven and hell. He believed that there is a correspondence between natural and spiritual levels; each person lives in both realms at once. Eternal life is an inner condition beginning with earthly life; gradual redemption occurs through personal regulation of spiritual states. Practical love is a necessity in every relationship.
After one of his consultations with angels, Swedenborg
declared that the end of the world was to arrive in 1757. He never doubted
his insights and afterwards, rejecting traditional doctrines of the
Trinity and Atonement, Swedenborg insisted that the Last Judgment had really
occurred in 1757 in the heavens, along with Christ's second coming as a triumph over
For further reading: Swedenborg Rite: and the Great Masonic Leaders of the Eighteenth Century by Samuel Beswick (1870); Emanuel Swedenborg. Hänen elämänsä ja oppinsa by M. Matter (1900); The Sources of Swedenborg's Early Philosophy of Nature by Alfred H. Stroh (1911); Swedenborg by Martin Lamm (1915); Swedenborg by Emil A.G. Kleen (1917); Balzac und Swedenborg by Pauline Bernheim (1914); Swedenborg's Search for the Soul by Harold Gardiner (1936); Emanuel Swedenborg by Signe Toksvig (1948); The Swedenborg Epic by Cyril Odhner Sigstedt (1952); The Swedenborg Epic by Cyriel O. Sigstedt (1952); Swedenborgs skapelsedrama De Cultu et Amore Dei by Inge Jonsson (1961); Swdenborgs korrespodeslärä by Inge Johnsson (1961); The Heyday of Spiritualism by Slater Brown (1970); Strindberg and Van Gogh. An Attempt at a Pathographic Analysis With reference to Parallel Cases of Swedenborg and Hölderlin by Karl Jaspers (1972); The Presence of Other Worlds by Wilson van Dusen (1975); Swedenborg by Inge Johnsson and Olle Hjern (1976); The Swedenborgian Background of William James' Philosophy by Armi Värilä (1977); Swedenborg in Deutschland by Ernst Benz (1984); Emanuel Swedenborg: The Universal Human and Soul-Body Interaction, ed by George F. Dole et al ( 1984); Blake and Swedenborg, ed. by Harvey Bellin (1985); Swedenborgs drömbok by Lars Bergquist (1988); Swedenborg Researcher's Manual by William Ross Woofenden (1988); Harper's Encyclopedia of Mystical & Paranormal Experience by Rosemary Ellen Guiley (1991); Swedenborg verborgene Wirkung auf Kant by Gottlieb Florschütz (1992); Sexualitet och äktenskap i Emanuel Swedenborgs religionsfilosofi by Sverker Sieversen (1993); Angels in Action: What Swedenborg Saw and Heard by Robert H. Kirven (1994); Swedenborg and Esoteric Islam by Henry Corbin (1995); Testimony to the Invisible: Essays on Swedenborg, ed. by Jorge Luis Borges (1995); I Swedenborgs labyrint by Jan Häll (1995); Testimony to the Invisible, ed. by James E. Lawrence (1995); The Dream of an Absolute Language: Emanuel Swedenborg and French Literary Culture by Lynn R. Wilkinson (1996); Biblioteket i lusthuset by Lars Bergquist (1996); Swedenborg - Buddha of the North by D.T. Suzuki (1996); The Dream of Absolute Language by Lynn R. Wilkinson (1996); A Scientist Explores Spirit: A Biography of Emanuel Swedenborg With Key Concepts of His Theology by George F. Dole (1997); The Swedenborg Rite and the Great Masonic Leaders of the Eighteenth Century by Samuel Beswick (1997); Gallery of Mirrors: Reflections of Swedenborgian Thought by Anders Hallengren, Inge Jonsson (1998); Swedenborgs hemlighet by Lars Bergquist (1999); Emanuel Swedenborg: Visionary Savant in the Age of Reason by Ernst Benz (2002); Swedenborg: an Introduction to his life and Ideas by Gary Lachman (2009); Emanuel Swedenborg, Secret Agent on Earth and in Heaven: Jacobites, Jews, and Freemasons in Early Modern Sweden by Marsha Keith Schuchard (2011); Swedenborg’s Hidden Influence on Kant by Gottleib Florshütz (2014); Enlightenment All the Way to Heaven: Emanuel Swedenborg in the Context of Eighteenth-century Theology and Philosophy by Friedemann Stengel (translated into English by Suzanne Schwarz Zuber; foreword by James F. Lawrence, 2022). Suom.: Swedenborgilta on suomennettu mm. teokset Taivas, sen ihmeet ja helvetti sekä Uusi Jerusalem, ja sen taivaallinen oppi. Vuonna 2000 ilmestyi Clavis hieroglyphica Jyrki Siukosen suomentamana. Teoksessa on myös laaja johdanto Swedenborgin ajatteluun. Syksyllä 2001 ilmestyi Pertti Niemen Johdatus Emanuel Swedenborgin filosofiaan (julk. TAB-kirjat). See also : W.B.Yeats; Ralp Waldo Emerson, in his lecture of 1845, chose Swedenborg as the prototype of the mystic - Henry James was attracted to Swedenborgian ideas. His father, theologian Henry James, Sr., was Swedenborgian and William James, son of Henry James, showed in his philosophical works understanding of Swedenborg. Note: Jorge Luis Borges was interested in Swedenborg's thoughts and wrote a sonnet about him starting with the words: