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Journal articles on the topic 'Emanuel Swedenborg'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Foote-Smith, Elizabeth, and Timothy J. Smith. "Emanuel Swedenborg." Epilepsia 37, no. 2 (1996): 211–18. http://dx.doi.org/10.1111/j.1528-1157.1996.tb00014.x.

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2

Johnson, John. "Henry Maudsley on Swedenborg's Messianic Psychosis." British Journal of Psychiatry 165, no. 5 (1994): 690–91. http://dx.doi.org/10.1192/bjp.165.5.690.

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BackgroundCreativity, religiosity and madness have long been thought to be aetiologically interrelated.MethodHenry Maudsley's little known pathography of the 17th century Swedish philosopher and polymath, Emanuel Swedenborg, was examined.ResultsSwedenborg developed a messianic psychosis in middle life, considered by Maudsley to be a monomania, possibly due to epilepsy. Many of Swedenborg's contemporaries thought of him, however, as a religious eccentric. Under criticism from Swedenborg's followers, Maudsley avoided further reference to Swedenborg, and the pathography was lost from view.Conclus

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3

Williams-Hogan, Jane. "The place of Emanuel Swedenborg in the spiritual saga of Scandinavia." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 254–80. http://dx.doi.org/10.30674/scripta.67339.

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Between 1749 and 1771 the Swede Emanuel Swedenborg (1688–1772) wrote and published eighteen religious works in Latin that he claimed were the foundation of a new Christian religion. He wrote that he had been called by God to unlock the spiritual secrets of the Bible through the doctrine of correspondences; to reveal the nature of the spiritual world based on experience in that realm; and to explain the keys to living a heavenly life. Stating in his last work, True Christianity (paragraph no. 779) that he was called only to write and publish, Swedenborg never attempted to found a church. Swede

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4

Fortacı, Talha. "Emanuel Swedenborg'un Cennet ve Cehennem Anlayışı." Oksident 2, no. 2 (2020): 165–92. https://doi.org/10.5281/zenodo.4404778.

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Emanuel Swedenborg, a Swedish scientist, philosopher, theologian, and mystic, lived between 1688 and 1772. In 1741, due to his dreams and visions, he entered a time when he experienced quite different experiences. In his works, Swedenborg wrote that he went to the spiritual realm, saw heaven and hell there, saw spiritual beings such as angels, and chatted with them, communicating that he was enlightened spiritually in a way. Swedenborg wrote several works for this purpose, claiming that God had given him the mission of reforming Christianity. This essay explores one of the most influential fig

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5

Williams-Hogan, Jane. "Influence of Emanuel Swedenborg’s Religious Writings on Three Visual Artists." Nova Religio 19, no. 4 (2016): 119–44. http://dx.doi.org/10.1525/nr.2016.19.4.119.

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Emanuel Swedenborg (1688–1772) claimed to be an eyewitness to the Apocalypse. Called to be “Servant of the Lord,” he wrote eighteen works in which he defined a new Christianity. While he never formed a church, he distributed his books widely throughout Europe. They stimulated some people to found new religious organizations, some to write in new poetic and literary forms, and others to revolutionize sculpture and painting. These artists found in Swedenborg’s works a vibrant source of a new aesthetic vision. The elements of Swedenborg’s theology that helped to shape that new aesthetic are prese

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6

Johnson, Gregory. "From Swedenborg's Spiritual World to Kant's Kingdom of Ends Von der geistigen Welt Swedenborgs zu Kants Reich der Zwecke." Aries 9, no. 1 (2009): 83–99. http://dx.doi.org/10.1163/156798908x379684.

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AbstractIn diesem Beitrag wird die These aufgestellt, dass Immanuel Kants Konzept des “Reiches der Zwecke” von Emanuel Swedenborgs Konzept der geistigen Welt abgeleitet ist, welches Swedenborg in seinem Werk Arcana Coelestia (“Geheimnisse des Himmels”, 1749–1756) ebenfalls als “Reich der Zwecke” (regnum finium) beschreibt. Der Artikel argumentiert, dass Kant Swedenborgs Arcana Coelestia kurz nach 1760 gelesen hat und dass die Konzeption der geistigen Welt, wie Kant sie in seiner Abhandlung Träume eines Geistersehers von 1766 vorstellt, von Swedenborg abhängig ist. Nimmt man ferner zu Kants ver

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7

Follesa, Laura. "A Comparison of Wolff’s and Kant’s Receptions of Emanuel Swedenborg." Kant-Studien 112, no. 1 (2021): 1–22. http://dx.doi.org/10.1515/kant-2021-0001.

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Abstract Kant’s Dreams of a Spirit-Seer (1766) did not provide the sole perspective through which Emanuel Swedenborg’s work was known in Germany in the eighteenth century. Before Kant, another German philosopher was interested in Swedenborg from a completely different perspective: Christian Wolff. On the one hand, this paper analyzes the meaning of Wolff’s anonymous reviews of Swedenborg’s early writings published in Acta Eruditorum, the authorship of which was only recently discovered, in order to show Swedenborg’s intertwinement with German scholars during the 1720s. On the other, I juxtapos

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8

Haas, L. F. "Emanuel Swedenborg (1688-1772)." Journal of Neurology, Neurosurgery & Psychiatry 56, no. 4 (1993): 343. http://dx.doi.org/10.1136/jnnp.56.4.343.

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9

Zuber, Devin. "The Buddha of the North: Swedenborg and Transpacific Zen." Religion and the Arts 14, no. 1-2 (2010): 1–33. http://dx.doi.org/10.1163/107992610x12598215383242.

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AbstractThe Scandinavian scientist-mystic Emanuel Swedenborg (1688-1772) has had a curious relationship to the history of how Western literature has responded to Buddhism. Since Honoré de Balzac’s claim in the 1830s that Swedenborg was “a Buddha of the north,” Swedenborg’s mystical teachings have been consistently aligned with Buddhism by authors on both sides of the pacific, from D. T. Suzuki to Philangi Dasa, the publisher of the first Buddhist journal in North America. This essay explores the different historical frames that allowed for this steady correlation, and argues that the rhetorica

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10

Sgarbi, Federica. "D.T. Suzuki on Swedenborg. An Introduction." GLOBAL PERSPECTIVES ON JAPAN, no. 5 (March 31, 2022): 64–82. http://dx.doi.org/10.62231/gp5.160001a03.

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The Japanese Buddhist scholar and philosopher Daisetsu Teitarō Suzuki (1870-1966) is known for his contributions and eff orts to promote Zen Buddhism in the West. However, a field of investigation, diligently cultivated by the religious scholar and somewhat neglected in the relevant literature, is his research on the Swedish mystic Emanuel Swedenborg (1688-1772). Suzuki, a devoted admirer of the European author, considered his works a valuable point of reference for overcoming the profound spiritual crisis widespread in Japan at the end of the 19th century. Therefore, he did his utmost to make

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11

Gross, Charles G. "Emanuel Swedenborg: A Neuroscientist Before His Time." Neuroscientist 3, no. 2 (1997): 142–47. http://dx.doi.org/10.1177/107385849700300213.

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Tubbs, R. Shane, Sheryl Riech, Ketan Verma, Marios Loukas, Martin Mortazavi, and Aaron Cohen-Gadol. "Emanuel Swedenborg (1688–1772): pioneer of neuroanatomy." Child's Nervous System 27, no. 8 (2011): 1353–55. http://dx.doi.org/10.1007/s00381-011-1422-0.

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13

Scholzen, Caroline. "Doppelgänger – an Ketten gelegt: Zum Einfluss von Emanuel Swedenborg und Salomon Maimon auf E. T. A. Hoffmann und Franz Kafka." Studia Germanica Gedanensia, no. 40 (December 22, 2019): 172–82. http://dx.doi.org/10.26881/sgg.2019.40.14.

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In Träume eines Geistersehers, erläutert durch Träume der Metaphysik parallelisiert Kant nicht nur die Leibniz- Wolffsche-Philosophie mit der spiritistischen Theosophie Swedenborgs, sondern versucht vor allem die rationalistische Philosophie vor einer Geisterseherei zu bewahren. Dass damit für den „Bürger zweier Welten“ die Vermischung von durchdringlichen und undurchdringlichen Substanzen nicht gebannt ist, sondern vielmehr zum unheimlichen Doppelgängertum mutiert, lässt sich durch die Werke des Kant- und Swedenborg-Lesers Hoffmann aufweisen. Wie es darüber hinaus Kafka vermag, die „Doppelbür

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Rapport, Jeremy. "The Essential Swedenborg: Basic Religious Teachings of Emanuel Swedenborg by Sig Synnestvedt (review)." Nova Religio 28, no. 3 (2025): 118–20. https://doi.org/10.1353/nvr.2025.a949125.

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Loy, David. "The Dharma of Emanuel Swedenborg: A Buddhist Perspective." Buddhist-Christian Studies 16 (1996): 11. http://dx.doi.org/10.2307/1390147.

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Ward, W. R. "Emanuel Swedenborg: Visionary Savant in the Age of Reason." English Historical Review 118, no. 476 (2003): 515–16. http://dx.doi.org/10.1093/ehr/118.476.515.

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Antón Pacheco, José Antonio. "La Jerusalén celeste, un símbolo recurrente." Isidorianum 21, no. 42 (2023): 363–74. http://dx.doi.org/10.46543/isid.1221.1056.

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La ciudad de Jerusalén se convierte en una determinación de los símbolos axiales y de construcción. A partir de Isaías 54, 14-17, el símbolo se transforma de tal manera que va desplegando nuevos significados. La literatura apocalíptica es un caso ejemplar. Se puede decir que el símbolo de la Jerusalén celestre o nueva Jerusalén encuentra en Emanuel Swedenborg una presencia que continúa todos sus sentidos.

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18

Dunn. "The Spirits of Satire: Kant and Blake Read Emanuel Swedenborg." Soundings: An Interdisciplinary Journal 102, no. 4 (2019): 325. http://dx.doi.org/10.5325/soundings.102.4.0325.

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Rotberg, Robert I. "The Swedenborgian Search for African Purity." Journal of Interdisciplinary History 36, no. 2 (2005): 233–40. http://dx.doi.org/10.1162/0022195054741677.

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Emanuel Swedenborg, an engineer and mystic of the Enlightenment, prophesied that mankind's spiritual perfection was to be found deep in the heart of Africa. That idea unleashed a flurry of scientific and geographical inquiry among his disciples and other Swedes that has long been neglected. In addition to stimulating an era of romantic colonization in Africa, some of the activity and enthusiasm of the Swedenborgians contributed significantly to the abolitionist agitation that eventually ended the slave trade.

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20

Thomas, J. L. H. "Against the Fantasts." Philosophy 66, no. 257 (1991): 349–67. http://dx.doi.org/10.1017/s0031819100064949.

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Amongst Kant's lesser known early writings is a short treatise with the curious title Dreams of a Spirit-Seer Explained by Dreams of Metaphysics, in which, with considerable acumen and brilliance, and not a little irony, Kant exposes the empty pretensions of his contemporary, the Swedish visionary and Biblical exegete, Emanuel Swedenborg, to have access to a spirit world, denied other mortals. Despite his efforts, it must be feared, however, that Kant did not, alas, succeed in laying the spirit of Swedenborg himself to rest once and for all, for there has arisen in our own day, and within phil

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21

Hämäläinen, Hasse. "Swedenborg’s Religious Rationalism." Journal of Early Modern Studies 10, no. 2 (2021): 91–114. http://dx.doi.org/10.5840/jems202110215.

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This article argues that contrary to a received interpretation, Emanuel Swedenborg’s doctrine of correspondences (scientia correspondentiarum), according to which each empirical reality has a corresponding spiritual reality, is closer to Spinozistic monism than Neoplatonic idealism. According to the former, there is only one substance: God, which we can cognize through its spiritual and material aspects. According to the latter, the material world consists of substances that receive their form through participation in the ideas of the spiritual world. The article will show that although some

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22

Galen, E. van. "Swedenborg und Kent - Über den Einfluß von Emanuel Swedenborg auf die homöopathische Philosophie des James Tyler Kent." Zeitschrift für Klassische Homöopathie 39, no. 01 (2007): 19–29. http://dx.doi.org/10.1055/s-2006-938581.

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23

Ryan, James Emmett. "A Language of Things: Emanuel Swedenborg and the American Environmental Imagination." Journal of American History 108, no. 2 (2021): 356. http://dx.doi.org/10.1093/jahist/jaab134.

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24

Zuber, Devin Phillip. "Thrilling Vagueness and Pure Abstractions: Swedenborgian Correspondence and Edgar Allan Poe’s Graphicality." Edgar Allan Poe Review 22, no. 1 (2021): 142–66. http://dx.doi.org/10.5325/edgallpoerev.22.1.142.

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Abstract If we are to position Poe’s concept of “graphicality” as hovering at the juncture between the verbal and the visual—a gesture toward painting at the same time that it indicates a literary art of description, or ekphrasis—criticism has tended to overlook the centrality of Emanuel Swedenborg’s so-called “doctrine of correspondences” within American art discourses of the 1830s and ’40s. This essay explores the corresponding Swedenborgian valences behind Poe’s own graphicality, putting his work in context of three critical figures in Poe’s orbit who respectively mediated, to one degree or

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25

Sorgenfrei, Simon. "The Great Aesthetic Inspiration." Religion and the Arts 23, no. 1-2 (2019): 1–25. http://dx.doi.org/10.1163/15685292-02301001.

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Abstract Ivan Aguéli is known not only as an artist but also as Sweden’s first (famous) convert to Islam and as an initiate in the Sufi order Shadhiliyya-Arabiyya. Sufism’s role in Aguéli’s life and its significance for his theory of art and style of painting have been analyzed primarily by Viveca Wessel (1988). This article will instead analyze Aguéli’s relationship to the writings of Emanuel Swedenborg (1688–1772), which extends far back in his life, and how they influenced Aguéli’s philosophy of religion and view of art.

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Schuchard, Marsha Keith. "Text Books for Innocence: Moravian-Swedenborgian Infant Education and William Blake's Songs of Innocence and Experience." Studies in Romanticism 62, no. 3 (2023): 405–34. http://dx.doi.org/10.1353/srm.2023.a909935.

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Abstract: Documents discovered in Moravian Archives reveal that William Blake's mother and her first husband were members of a controversial, heterodox Moravian church in 1749–52. She and her second husband, James Blake, attended Moravian services before moving on to Swedenborgianism. The discovery provides a new historical context for William's Songs of Innocence and Experience (1789–94). Count Zinzendorf and Emanuel Swedenborg presented radically new ideas for the education of "infants" (ages one to seven). Though political repression frustrated their early agenda, it was later fulfilled by

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Koryshev, Mikhail, Ekaterina Ivanova, Katja Petersen, and Katja Schmidt. "From a dialogue of cultures to a dialogue of ideas: The Swedish theosophist Emanuel Swedenborg in the perception of the German psychiatrist Karl Leonhard in the context of the current discussion." Scandinavian Philology 18, no. 2 (2020): 394–408. http://dx.doi.org/10.21638/11701/spbu21.2020.212.

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This article completes a series of works on the reception of Scandinavian and Dutch cultural heritage in the works of the outstanding German psychiatrist and psychologist Karl Leonhard (1904–1988). His assessments already deserve attention because the portraits of remarkable artists, writers, and thinkers presented in his works, thanks to the research and undoubted literary talent of their author, on the one hand, go beyond the usual pathographies in terms of depth of analysis and mastery of presentation. On the other hand, the portraits serve as artifacts of an era in the history of medicine,

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Antón Pacheco, José Antonio. "Literatura y espiritualidad. El swedenborgismo literario como ejemplo." Isidorianum 28, no. 55 (2019): 63–72. http://dx.doi.org/10.46543/isid.1928.1005.

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Tradicionalmente el discurso narrativo, poético o mítico ha servido de vehículo para trasmitir contenidos de orden teológico y metafísico. Es decir, el concepto necesita de la representación para un mejor y más profundo desarrollo temático. Un caso ejemplar de este fenómeno lo encontramos en el llamado swedenborgismo literario, esto es, en la utilización de la figura de Emanuel Swedenborg como motivo y argumento en poetas y novelistas. La pregunta es si el swerdenborgismo literario es tan solo un pretexto estilístico o bien obedece a razones de mayor calado filosófico o religioso. J. L. Borges

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Jones, Simon R., and Charles Fernyhough. "Talking back to the spirits: the voices and visions of Emanuel Swedenborg." History of the Human Sciences 21, no. 1 (2008): 1–31. http://dx.doi.org/10.1177/0952695107086138.

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Synnestvedt, Dan. "The Presence of Other Worlds: The Psychological/Spiritual Findings of Emanuel Swedenborg." Journal of Scientific Exploration 38, no. 2 (2024): 338–40. http://dx.doi.org/10.31275/20243265.

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Williams-Hogan, Jane. "Field Notes: The Swedenborgian Church in South Africa." Nova Religio 7, no. 1 (2003): 90–97. http://dx.doi.org/10.1525/nr.2003.7.1.90.

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The Swedenborgian Church, also called the New Church, was established in South Africa among English-speaking settlers in 1850. It is based on the theological writings of Emanuel Swedenborg (1688-1772). Swedenborg's "new" Christianity emphasizes, among other things, the internal meaning of the Bible, life after death, and the special spiritual qualities of black Africans. These field notes are based on a trip to South Africa in August 2000, and examine how the two primary types of Swedenborgian churches are adjusting to post-apartheid South Africa today. The English-speaking New Church is assoc

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Esterson, Rebecca. "What do the Angels Say? Alterity and the Ascents of Emanuel Swedenborg and the Baal Shem Tov." Open Theology 4, no. 1 (2018): 414–21. http://dx.doi.org/10.1515/opth-2018-0032.

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Abstract This paper examines the history of boundary crossing and boundary preservation between Jews and Christians in the eighteenth century via an unorthodox path. Two men, a Swedish Lutheran natural philosopher and a charismatic Polish Rabbi, give their accounts of ascents to the heavens, both in the 1740s. The lives of Emanuel Swedenborg and the Baal Shem Tov did not intersect, but their otherworldly experiences tell related stories of strife between Jews and Christians while betraying something of a shared horizon concerning the future of their religious communities, and concerning sacred

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Layne, Darren S. "Schuchard, M. K. (2011).Emanuel Swedenborg, Secret Agent on Earth and in Heaven." Diplomacy & Statecraft 25, no. 1 (2014): 160–63. http://dx.doi.org/10.1080/09592296.2014.873626.

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Rozin, Vadim Markovich. "Comments on S.G.Semenova's introductory article "Russian Cosmism" (changing the optics of comprehension)." Культура и искусство, no. 7 (July 2023): 57–69. http://dx.doi.org/10.7256/2454-0625.2023.7.43621.

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The article discusses two main topics: Russian cosmism and the attitude towards it of Svetlana Semenova, who wrote the introductory article to the book "Russian Cosmism". Interesting considerations are given regarding the Russian cosmism of the philosopher A.P. Ogurtsov. The author problematizes the statements of Semenova, who distances herself from the views of cosmists and shares these views. He sees a similar ambivalent attitude in the polemic of I. Kant with the great scientist and esotericist of the XVIII century Emanuel Swedenborg. An analysis of the esoteric Christian teaching and the p

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James Richards, Isaac, and Richard Benjamin Crosby. "The American Religion and the Rhetoric of Theophany." Journal for the History of Rhetoric 25, no. 2 (2022): 152–74. http://dx.doi.org/10.5325/jhistrhetoric.25.2.0152.

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Abstract James Darsey has argued that a primitive source of reform rhetoric in America is the Old Testament. We argue that the discourse of American reform has another rhetorical ancestor that originates from the prophetic tradition of the American Religion, a scholarly term for the democratic religiosity of nineteenth-century America. By performing a comparative analysis of three theophanies, recorded in the personal narrative accounts of Emanuel Swedenborg, Joseph Smith, and Ellen G. White, we present a theory of the rhetoric of theophany. We then analyze Eugene V. Debs’s “How I Became a Soc

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Sánchez Tierraseca, Mónica. "Un proyecto cosmogónico con forma humana." Revista Eviterna, no. 9 (March 21, 2021): 79–91. http://dx.doi.org/10.24310/eviternare.vi9.11158.

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El artículo trata la similitud en las nociones de Dios y el Universo del místico sueco Emanuel Swedenborg y el poeta y grabador inglés William Blake. Mediante la asimilación de sus obras, donde describen el mundo espiritual que les ha sido revelado en sus visiones, se extraen las consideraciones imprescindibles para comprender sus respectivos pensamientos religiosos. El posterior análisis comparativo de dichos elementos mediante la interacción palabra-imagen permite establecer una relación en sus obras sobre las nociones tratadas en dos puntos. El primero es la concepción de lo Divino Humano,

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Virapyan, Ed. "Cultural experiences with narratives." Voprosy kul'turologii (Issues of Cultural Studies), no. 7 (June 10, 2020): 42–53. http://dx.doi.org/10.33920/nik-01-2007-06.

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Method and conclusion (sketch of narratives). Homer, Graves in Troy, Antisthenes, Enemy (from the meaning of him according to the lost treatise from the Cynics in the reconstruction of the late Stoics). Plato and Diogenes, Guy Julius Caesar, Mark Licinius Crassus, Cicero, Appian, astrologer Ptolemy. Julian the Apostate, Simeon Pillar, Francis of Assisi. Rumi, Emanuel Swedenborg, Casanova, Hoffmann, Bismarck. Stolypin, Nietzsche, Camus, Beckett, Lono (Freud), Kafka, Suzuki, with film expressors: Antonioni, Parajanov, Pazolini, Truffo, Godard, Zaillyan, Confession (Makkiaveli). Thinkers from the

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Rose, Dell. "A Language of Things: Emanuel Swedenborg and the American Environmental Imagination, by Devin P. Zuber." Aries 21, no. 2 (2021): 301–3. http://dx.doi.org/10.1163/15700593-02102010.

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Barosky, Todd. "A Language of Things: Emanuel Swedenborg and the American Environmental Imagination , by Devin P. Zuber." Religion and the Arts 27, no. 1-2 (2023): 268–71. http://dx.doi.org/10.1163/15685292-02701006.

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Petersson, Sonya. "Emanuel Swedenborg, Om darrningar, Inledning och kommentarer av David Dunér, Lund: Ellerströms förlag, 2007. (182 s.)." Sjuttonhundratal 5 (February 16, 2014): 129. http://dx.doi.org/10.7557/4.2866.

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Duban, James, and Solomon Sallfors. "A Phenomenal “Occurrence” at Owl Creek Bridge: The Presence of Emanuel Swedenborg and Henry James, Sr." English Language Notes 42, no. 3 (2005): 33–38. http://dx.doi.org/10.1215/00138282-42.3.33.

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Anderson, Philip J. "A Language of Things: Emanuel Swedenborg and the American Environmental Imagination by Devin P. Zuber (review)." Swedish American Studies 74, no. 4 (2023): 251–55. http://dx.doi.org/10.1353/sas.2023.a933602.

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Spalovszky, Csaba József. "“The Book Of eternal brass”: The Bible and the Laws in William Blake’s The [First] Book of Urizen and Emanuel Swedenborg’s The Last Judgment." FOCUS: Papers in English Literary and Cultural Studies 12, no. 1 (2020): 31–55. http://dx.doi.org/10.15170/focus/12.2020.2.31-55.

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William Blake was an artist and thinker whose character was as controversial as it was misunderstandable, even in his own time, let alone after his death. His works reflect a philosophical and theological system that is very diff erent from what we are used to in connection with the eighteenth and nineteenth centuries, more precisely, from our usual assumptions about the periods of the Enlightenment and Romanticism. The universe he created out of contemporary and earlier philosophical systems, the influence of religious movements like the Moravians and theologians like Emanuel Swedenborg or th

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Spalovszky, Csaba József. "“The Book Of eternal brass”: The Bible and the Laws in William Blake’s The [First] Book of Urizen and Emanuel Swedenborg’s The Last Judgment." FOCUS: Papers in English Literary and Cultural Studies 12, no. 1 (2023): 31–55. http://dx.doi.org/10.15170/focus/10.2020.2.31-55.

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William Blake was an artist and thinker whose character was as controversial as it was misunderstandable, even in his own time, let alone after his death. His works reflect a philosophical and theological system that is very diff erent from what we are used to in connection with the eighteenth and nineteenth centuries, more precisely, from our usual assumptions about the periods of the Enlightenment and Romanticism. The universe he created out of contemporary and earlier philosophical systems, the influence of religious movements like the Moravians and theologians like Emanuel Swedenborg or th

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Ryynänen, Sanna. "The painter Meri Genetz and the endless quest for spiritual wisdom." Approaching Religion 11, no. 1 (2021): 156–73. http://dx.doi.org/10.30664/ar.100545.

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Meri Genetz (1885–1943) was a Finnish painter, esotericist, and a spiritual seeker. Around 1925, she began truly dedicating herself to spiritual seeking and started to make notes of her studies in black notebooks. This article will go through four of those notebooks which today offer a vivid picture of Genetz’s seeking between the years 1925 and 1943. In the beginning, Genetz acquainted herself with Gnosticism, Theosophy, and Kabbalah, as well as the works of Christian mystics, such as Emanuel Swedenborg and Jakob Böhme, the writings of, for example, Paracelsus, and texts attributed to the myt

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Laborie, Lionel. "Philosophy, Literature, Mysticism: Essays on the Thought and Influence of Emanuel Swedenborg. Edited by StephenMcneilly. London: The Swedenborg Society. 2013. 525 p. £24.95 (hb). ISBN 978-0-85448-161-3." Journal for Eighteenth-Century Studies 38, no. 3 (2015): 471–72. http://dx.doi.org/10.1111/1754-0208.12300.

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Willén, Marcus. "SCHUCHARD, Marsha Keith, Emanuel Swedenborg, Secret Agent on Earth and in Heaven. Jacobites, Jews, and Freemasons in Early Modern Sweden." Journal for Research into Freemasonry and Fraternalism 4, no. 1 (2014): 240–41. http://dx.doi.org/10.1558/jrff.v4i1.240.

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Johnston, Sarah Iles. "The Great God Pan." Gnosis 1, no. 1-2 (2016): 218–33. http://dx.doi.org/10.1163/2451859x-12340012.

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This essay starts from the premise that ghost stories of the late 19th and 20th centuries often engaged the same issues as older ‘gnostic’ treatises did (taking a particular line from Emanuel Swedenborg), but had the advantage of being able to describe encounters between humans and higher entities far more vividly than the treatises, and the corollary advantage of suggesting new ramifications of such encounters. It focuses on how such stories explore the possibility that, through encounters with higher entities who emerge as negative, protagonists discover that the divine world is either corru

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Mora-Rioja, Arturo. "Religion and ambiguity in The Marriage of Heaven and Hell and its metal music afterlives." Metal Music Studies 10, no. 3 (2024): 201–15. https://doi.org/10.1386/mms_00141_1.

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William Blake’s The Marriage of Heaven and Hell (1793) exemplifies his Romantic view of religion as a personal spiritual expression while sarcastically critiquing extreme religious stances like those of his contemporary Emanuel Swedenborg. This article examines three metal music transformations of Blake’s work: A Plea for Purging’s The Marriage of Heaven and Hell (2010), Virgin Steele’s The Marriage of Heaven and Hell – Part I and Part II (1994, 1995) and Ulver’s Themes from William Blake’s The Marriage of Heaven and Hell (1998). The analysis finds parallelisms between Blake’s take on religion

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Migda, Andrzej. "Religious Origins of Craniosacral Therapy." Studia Religiologica 57, no. 1 (2024): 73–94. https://doi.org/10.4467/20844077sr.24.005.20746.

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The article is an attempt to trace the religious determinants of the development of craniosacral therapy and to situate its origins in theoretical terms in the works of Emanuel Swedenborg and the writings and practice of the founders of osteopathy. Starting from the historical testimonies of the development of this therapeutic concept, I point out structural similarities with religious symbols present in shamanism, Protestant mysticism and in religious attitudes regarding Pentecostal demonology. By conducting observations in the Polish community of people with disabilities and conducting free

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