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Swedenborg: Life and Teaching
This classic biography revised by two Swedenborgian pastors offers a fresh look at Swedenborg's life and thought.
- GenresBiography
299 pages, Paperback
First published December 1, 1935
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July 9, 2019
Svedenborg je bio jedna od čudnijih pojava 18. veka. Verovatno nijedan drugi ezotersita nije budio toliko interesovanja.
Ne želim da ulazim detaljnije u razloge u čemu leži privlačnost Svedenborgove doktrine. Borhes je u svom eseju već sve lepo i sažeto objasnio. Meni je lično najsimpatičnija njegova vizija raja, kao raja rada gde svi stanovnici imaju večnost pred sobom da se usavršavaju u različitim veštinama i znanjima. Raj gotovo da ispadne neki spoj biblioteke i radionice – u takvo nebo bih mogao da verujem.
„Život Emanuela Svedenborga” je biografija iz 1920. napisana od strane Džordža Trobridža. Iz teksta se jasno stiče utisak da je Trobridž bio pripadnik svedenborgijanske crkve te je „Život Emanuela Svedenborga” mnogo više hagiografija, nego objektivna biografija. Za autora se ne dovodi u pitanje da je švedski racionalistički mistik bio svetac i prorok kroz čija se otkovenja ostvario drugi dolazak Hristov, te je Svedenborg hiperidealizovan u njoj.
Najbolji delovi knjige su središnja poglavlja gde su predstavljene na lepršav i čitljiv način Svedenborgove ezoterične doktrine – tajne univerzuma koje je saznao razgovarajući sa duhovima sa onog sveta. Sve je to jako simpatično i halucinogeno. Od rajskih haljina koje menjaju boju zavisno od naših misli, nebeskih brakova, samoizabranih paklova do opisa stanovnika na Mesecu, Jupiteru i Merkuru. Ne mora čovek da veruje u potpunosti, već se sve može čitati kao prepričavanje nekog fantastičnog romana.
Najslabija stvar u ovoj biografiji je nedostatak objektivnosti. Trobridž svu vodu usmerava na sopstvenu vodenicu, te se sve okreće u Svedenborgovu pohvalu i ispadne da su svi sve najlepše pričali o njemu, što naravno nije istina. Tipa, Trobridž će govoriri o Kantovim pismima u kojima hvali Svedenborga, ali će prećutati da je Kant napisao knjigu u kojem osporava njegova učenja. Sve je hiperbolisano i nesklono racionalističkom promišljanju. Čak se i tvrdnja o rastu novih zuba u ustima osamdesetogodišnjeg starca uzima za ozbiljno.
Ne želim da ulazim detaljnije u razloge u čemu leži privlačnost Svedenborgove doktrine. Borhes je u svom eseju već sve lepo i sažeto objasnio. Meni je lično najsimpatičnija njegova vizija raja, kao raja rada gde svi stanovnici imaju večnost pred sobom da se usavršavaju u različitim veštinama i znanjima. Raj gotovo da ispadne neki spoj biblioteke i radionice – u takvo nebo bih mogao da verujem.
„Život Emanuela Svedenborga” je biografija iz 1920. napisana od strane Džordža Trobridža. Iz teksta se jasno stiče utisak da je Trobridž bio pripadnik svedenborgijanske crkve te je „Život Emanuela Svedenborga” mnogo više hagiografija, nego objektivna biografija. Za autora se ne dovodi u pitanje da je švedski racionalistički mistik bio svetac i prorok kroz čija se otkovenja ostvario drugi dolazak Hristov, te je Svedenborg hiperidealizovan u njoj.
Najbolji delovi knjige su središnja poglavlja gde su predstavljene na lepršav i čitljiv način Svedenborgove ezoterične doktrine – tajne univerzuma koje je saznao razgovarajući sa duhovima sa onog sveta. Sve je to jako simpatično i halucinogeno. Od rajskih haljina koje menjaju boju zavisno od naših misli, nebeskih brakova, samoizabranih paklova do opisa stanovnika na Mesecu, Jupiteru i Merkuru. Ne mora čovek da veruje u potpunosti, već se sve može čitati kao prepričavanje nekog fantastičnog romana.
Najslabija stvar u ovoj biografiji je nedostatak objektivnosti. Trobridž svu vodu usmerava na sopstvenu vodenicu, te se sve okreće u Svedenborgovu pohvalu i ispadne da su svi sve najlepše pričali o njemu, što naravno nije istina. Tipa, Trobridž će govoriri o Kantovim pismima u kojima hvali Svedenborga, ali će prećutati da je Kant napisao knjigu u kojem osporava njegova učenja. Sve je hiperbolisano i nesklono racionalističkom promišljanju. Čak se i tvrdnja o rastu novih zuba u ustima osamdesetogodišnjeg starca uzima za ozbiljno.
May 24, 2024
PERHAPS THE BEST ‘POPULAR’ BIOGRAPHY OF SWEDENBORG
Emanuel Swedenborg (1688-1772) was a Swedish scientist/inventor, philosopher, theologian, and visionary [he believed that he could freely visit heaven and hell and talk with angels, demons and other spirits]. He wrote many books. He also founded a church, which still exists [see 'A New World Jerusalem: The Swedenborgian Experience in Community Construction.' 'The New Church in the New World - A Study of Swedenborgianism in America.'
George Trobridge was an artist (particularly of landscapes) who was for twenty years the Principal of the Belfast School of Art in northern Ireland. This book was first published in 1907.
He wrote in the first chapter, “Wonder has been expressed at Swedenborg’s turning from natural science to theology in middle life; heredity might have had something to do with his interest in both subjects. His father was an eminent Lutheran bishop… while his grandfathers on both sides … were connected with the great mining industry of Sweden. Daniel Isaacsson, the father of Bishop Swedberg was a miner and mine-owner… The variety of names in the same family is explained by the custom of adopting new surnames… and from the change of title brought about by the ennoblement of the Swedberg family.” (Pg. 9)
He observes, “It is not surprising that, to an earnest and devout man like bishop Swedberg, the spiritual world should have seemed very real and near at hand... He had an assured faith in the presence of angels among men, and of the helpful offices they fulfill… Not long after his ordination, he tells us that loud voices were heart by him and all in the village, singing toward evening in the church, which convinced him of the presence of angelic visitors.” (Pg. 12)
Of Swedenborg, he notes, “In matters of religion he was, natural, observant, visiting churches, both Catholic and Protestant, orthodox and unorthodox… He frequently remarks on the impressiveness of the Roman ritual, and the same time noting its sensuous character… In man ways Swedenborg showed a broader and more open mind than his father.” (Pg. 37-38) Later, he adds, “Swedenborg’s quest for the soul was life-long until his intromission into the spiritual world solved for him the mystery that science and philosophy could not fathom.” (Pg. 55)
He acknowledges, “Swedenborg’s scientific and philosophical works are said to have had a large sale… but they seem to have met with a cold reception in their author’s own day; to all appearance, they were ‘forgotten as soon as published.’ There is evidence that some of his contemporaries assimilated and worked upon his ideas, but we meet with no frank acknowledgement of his services to science and philosophy until our own times… but few writers have allowed the praise of men to influence them so little.” (Pg. 74)
He explains, “[Swedenborg’s] dreams and visions were often accompanied by violent tremors, prostration, trances, sweatings, and on one occasion at least, by swooning. During their continuance he enjoyed preternatural sleep, often lasting from ten to thirteen hours… These things, the reader will be inclined to think, are common experiences with all enthusiasts. Granted; but then Swedenborg was never anything but the very reverse of an enthusiast, and there were aspects of his case that differed radically from these common experiences.” (Pg. 93-94)
He continues, “Swedenborg’s case is indeed unique… Nor was there any evidence of a weakening of his menta facilities or any mental disorder, for at the time these strange events were happening he was engaged in writing and publishing philosophical works which have been acknowledged by some of the most brilliant intellects of our time as revealing astounding mental powers; and he continued to write and publish… other works… which are thoroughly sane and consistent, and, to those who have most carefully examined them, bear evidence of more than mortal wisdom.” (Pg. 94-95)
He recounts, “The object of Swedenborg’s coming to London was to arrange for the publication of the first volume of ‘Arcana Caelestia, and exposition of the spiritual sense of Genesis and Exodus… only four copies were sold in two months… The few who did read, however, must have been astonished at what met their eyes. They had surely never seen the like before!” (Pg. 103-104) He continues, “When once it became known that Swedenborg was the author of these remarkable books, and that he professed to have open intercourse with spirits and angels, he became the object of much interest and curiosity.” (Pg. 108)
He points out, “In his work entitled ‘The Last Judgment,’ Swedenborg shows… that the Last Judgment and the End of the World could not take place as anticipated. It would be physically impossible for all mankind who have lived from the beginning of time to be assembled on this earth at Christ’s appearance, so that ‘every eye could see Him’; the only place, therefore, where a general judgment could take place is the ‘World of the Spirits,’ in which those who have passed from this world are assembled together, awaiting removal to their final places.” (Pg. 118)
He argues, “When we compare the generous and enlightened views [of Swedenborg] in relation to other life, which are largely held by intelligent people at the present day, with the grossly material and morally revolting ideas of the popular theology of the eighteenth century, we cannot but feel that a distinct advance in spiritual knowledge has been made. To the influence of Swedenborg this change must largely, if not entirely. attributed.” (Pg. 161)
He explains, “‘the Lord casts no one into hell’…. The wicked, however, naturally gravitate thither, as there alone do they find congenial associations. Not only are none sent to hell, but none need remain there wish to leave. We are told that … men are not punished for their misdeeds done in the body, but only for continuance in ill-doings. Nor are they punished for evil actions done with good, though mistaken, intention; still less for heredity evil, except in so far as they have made it their own.” (Pg. 169)
He records “three proofs that [Swedenborg] had actual intercourse with spirits … are the stories of his disclosing to the Queen of Sweden… a secret that had existed between her deceased brother… and herself; his description of a destructive fire in Stockholm…. And his revealing to [a] widow … the hiding-place of a missing receipt for money paid by her late husband.” (Pg. 196) He concludes, “We may take it that the authenticity of those stories is established beyond the possibility of doubt.” (Pg. 202)
He observes, “Swedenborg must have had a strong conviction of the necessity of his labors to the world, to go on writing in the face of such indifference and opposition. That he was disappointed in the way his first works were received, we know from his own confession.” (Pg. 214)
He states, “Of the organization known as the ‘New Church,’ or ‘New Jerusalem Church’… The spread of new doctrines naturally leads to association, and the New Church has thus arisen among those who have discovered in Swedenborg’s teachings, a new, constructive system of theology, and whose convictions make it difficult for them to worship in harmony with the members of other communions, whose beliefs they find so insufficient.” (Pg. 225-226)
He asserts, “In order to throw contempt upon his theological teachings, unscrupulous persons have endeavored to establish the idea that Swedenborg’s mental capacity gave way in middle life. There is not a shred of evidence of either bodily or mental failure until within a few weeks of his death, except that once he suffered from fever, with the usual accompaniment of delirium.” (Pg. 275)
This book will be of great interest to those studying Swedenborg.
Emanuel Swedenborg (1688-1772) was a Swedish scientist/inventor, philosopher, theologian, and visionary [he believed that he could freely visit heaven and hell and talk with angels, demons and other spirits]. He wrote many books. He also founded a church, which still exists [see 'A New World Jerusalem: The Swedenborgian Experience in Community Construction.' 'The New Church in the New World - A Study of Swedenborgianism in America.'
George Trobridge was an artist (particularly of landscapes) who was for twenty years the Principal of the Belfast School of Art in northern Ireland. This book was first published in 1907.
He wrote in the first chapter, “Wonder has been expressed at Swedenborg’s turning from natural science to theology in middle life; heredity might have had something to do with his interest in both subjects. His father was an eminent Lutheran bishop… while his grandfathers on both sides … were connected with the great mining industry of Sweden. Daniel Isaacsson, the father of Bishop Swedberg was a miner and mine-owner… The variety of names in the same family is explained by the custom of adopting new surnames… and from the change of title brought about by the ennoblement of the Swedberg family.” (Pg. 9)
He observes, “It is not surprising that, to an earnest and devout man like bishop Swedberg, the spiritual world should have seemed very real and near at hand... He had an assured faith in the presence of angels among men, and of the helpful offices they fulfill… Not long after his ordination, he tells us that loud voices were heart by him and all in the village, singing toward evening in the church, which convinced him of the presence of angelic visitors.” (Pg. 12)
Of Swedenborg, he notes, “In matters of religion he was, natural, observant, visiting churches, both Catholic and Protestant, orthodox and unorthodox… He frequently remarks on the impressiveness of the Roman ritual, and the same time noting its sensuous character… In man ways Swedenborg showed a broader and more open mind than his father.” (Pg. 37-38) Later, he adds, “Swedenborg’s quest for the soul was life-long until his intromission into the spiritual world solved for him the mystery that science and philosophy could not fathom.” (Pg. 55)
He acknowledges, “Swedenborg’s scientific and philosophical works are said to have had a large sale… but they seem to have met with a cold reception in their author’s own day; to all appearance, they were ‘forgotten as soon as published.’ There is evidence that some of his contemporaries assimilated and worked upon his ideas, but we meet with no frank acknowledgement of his services to science and philosophy until our own times… but few writers have allowed the praise of men to influence them so little.” (Pg. 74)
He explains, “[Swedenborg’s] dreams and visions were often accompanied by violent tremors, prostration, trances, sweatings, and on one occasion at least, by swooning. During their continuance he enjoyed preternatural sleep, often lasting from ten to thirteen hours… These things, the reader will be inclined to think, are common experiences with all enthusiasts. Granted; but then Swedenborg was never anything but the very reverse of an enthusiast, and there were aspects of his case that differed radically from these common experiences.” (Pg. 93-94)
He continues, “Swedenborg’s case is indeed unique… Nor was there any evidence of a weakening of his menta facilities or any mental disorder, for at the time these strange events were happening he was engaged in writing and publishing philosophical works which have been acknowledged by some of the most brilliant intellects of our time as revealing astounding mental powers; and he continued to write and publish… other works… which are thoroughly sane and consistent, and, to those who have most carefully examined them, bear evidence of more than mortal wisdom.” (Pg. 94-95)
He recounts, “The object of Swedenborg’s coming to London was to arrange for the publication of the first volume of ‘Arcana Caelestia, and exposition of the spiritual sense of Genesis and Exodus… only four copies were sold in two months… The few who did read, however, must have been astonished at what met their eyes. They had surely never seen the like before!” (Pg. 103-104) He continues, “When once it became known that Swedenborg was the author of these remarkable books, and that he professed to have open intercourse with spirits and angels, he became the object of much interest and curiosity.” (Pg. 108)
He points out, “In his work entitled ‘The Last Judgment,’ Swedenborg shows… that the Last Judgment and the End of the World could not take place as anticipated. It would be physically impossible for all mankind who have lived from the beginning of time to be assembled on this earth at Christ’s appearance, so that ‘every eye could see Him’; the only place, therefore, where a general judgment could take place is the ‘World of the Spirits,’ in which those who have passed from this world are assembled together, awaiting removal to their final places.” (Pg. 118)
He argues, “When we compare the generous and enlightened views [of Swedenborg] in relation to other life, which are largely held by intelligent people at the present day, with the grossly material and morally revolting ideas of the popular theology of the eighteenth century, we cannot but feel that a distinct advance in spiritual knowledge has been made. To the influence of Swedenborg this change must largely, if not entirely. attributed.” (Pg. 161)
He explains, “‘the Lord casts no one into hell’…. The wicked, however, naturally gravitate thither, as there alone do they find congenial associations. Not only are none sent to hell, but none need remain there wish to leave. We are told that … men are not punished for their misdeeds done in the body, but only for continuance in ill-doings. Nor are they punished for evil actions done with good, though mistaken, intention; still less for heredity evil, except in so far as they have made it their own.” (Pg. 169)
He records “three proofs that [Swedenborg] had actual intercourse with spirits … are the stories of his disclosing to the Queen of Sweden… a secret that had existed between her deceased brother… and herself; his description of a destructive fire in Stockholm…. And his revealing to [a] widow … the hiding-place of a missing receipt for money paid by her late husband.” (Pg. 196) He concludes, “We may take it that the authenticity of those stories is established beyond the possibility of doubt.” (Pg. 202)
He observes, “Swedenborg must have had a strong conviction of the necessity of his labors to the world, to go on writing in the face of such indifference and opposition. That he was disappointed in the way his first works were received, we know from his own confession.” (Pg. 214)
He states, “Of the organization known as the ‘New Church,’ or ‘New Jerusalem Church’… The spread of new doctrines naturally leads to association, and the New Church has thus arisen among those who have discovered in Swedenborg’s teachings, a new, constructive system of theology, and whose convictions make it difficult for them to worship in harmony with the members of other communions, whose beliefs they find so insufficient.” (Pg. 225-226)
He asserts, “In order to throw contempt upon his theological teachings, unscrupulous persons have endeavored to establish the idea that Swedenborg’s mental capacity gave way in middle life. There is not a shred of evidence of either bodily or mental failure until within a few weeks of his death, except that once he suffered from fever, with the usual accompaniment of delirium.” (Pg. 275)
This book will be of great interest to those studying Swedenborg.
July 24, 2022
hagiography of Swedenborg. Interesting to those interested in his life and works. Dated in style and tone.
Displaying 1 - 3 of 3 reviews