Emmanuel Swedenborg - Heaven And Hell (1.1 MB)
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Originally published anonymously in Latin as De Coelo et Ejus Mirabilibus, et de Inferno, ex Auditis et Visis (London, 1758). Translated by George F. Dole for the Swedenborg Foundation's New Century Edition. (C) 2000 by the Swedenborg Foundation, Inc. All rights are reserved by the Swedenborg Foundation.This downloadable version includes the entire Dole 2000 translation, and nothing but the Dole 2000 translation, of Swedenborg's original (Swedenborg Foundation: West Chester, Pa., 2000). It is intended solely for personal use... More >>>
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Originally published anonymously in Latin as De Coelo et Ejus Mirabilibus, et de Inferno, ex Auditis et Visis (London, 1758). Translated by George F. Dole for the Swedenborg Foundation's New Century Edition. (C) 2000 by the Swedenborg Foundation, Inc. All rights are reserved by the Swedenborg Foundation.
This downloadable version includes the entire Dole 2000 translation, and nothing but the Dole 2000 translation, of Swedenborg's original (Swedenborg Foundation: West Chester, Pa., 2000). It is intended solely for personal use. This file was derived electronically from the typeset version but has not been proofread against the printed text. Some characters may not have converted accurately. For a hardcover or paperback volume of the same work that includes introductions, diagrams, bibliographies, notes, and indices, order the New Century Edition Heaven and Hell from the Swedenborg Foundation.
Emanuel Swedenborg (born 29 January 1688; died 29 March 1772) was a Swedish scientist, philosopher, theologian, revelator, and mystic. He is best known for his book on the afterlife, Heaven and Hell (1758).
Swedenborg had a prolific career as an inventor and scientist. In 1741, at age 53, he entered into a spiritual phase in which he began to experience dreams and visions, beginning on Easter weekend of 6 April 1744. This culminated in a 'spiritual awakening', in which he received revelation that he was appointed by the Lord to write The Heavenly Doctrine to reform Christianity. According to The Heavenly Doctrine the Lord had opened Swedenborg's spiritual eyes, so that from then on he could freely visit heaven and hell and talk with angels, demons and other spirits; and the Last Judgment had already occurred, in 1757.
For the remaining 28 years of his life, Swedenborg wrote eighteen published theological works, and several more which were unpublished. He termed himself a "Servant of the Lord Jesus Christ" in True Christian Religion, a work he published himself. Some followers of The Heavenly Doctrine believe that, of his theological works, only those which Swedenborg published himself are fully divinely inspired.
Swedenborg proposed many scientific ideas during his lifetime. In his youth, he wanted to present a new idea every day, as he wrote to his brother-in-law Erik Benzelius in 1718. Around 1730, he had changed his mind, and instead believed that higher knowledge is not something that can be acquired, but that it is based on intuition. After 1745, he instead considered himself receiving scientific knowledge in a spontaneous manner from angels.
From 1745, when he considered himself to have entered a spiritual state, he tended to phrase his "experiences" in empirical terms, claiming to report accurately things he had experienced on his spiritual journeys.
One of his ideas that is considered most crucial for the understanding of his theology is his notion of correspondences. But, in fact, he first presented the theory of correspondences only in 1744, in the first volume of Regnum Animale dealing with the human soul.
The basis of the correspondence theory is that there is a relationship among the natural ("physical"), the spiritual, and the divine worlds. The foundations of this theory can be traced to Neoplatonism and the philosopher Plotinus in particular. With the aid of this scenario, Swedenborg now interpreted the Bible in a different light, claiming that even the most apparently trivial sentences could hold a profound spiritual meaning. Swedenborg argued that it is the presence of that spiritual sense which makes the Word divine.
During the 1730s, Swedenborg undertook many studies of anatomy and physiology. He had the first anticipation, as far as known, of the neuron concept. It was not until a century later that science recognized the full significance of the nerve cell. He also had prescient ideas about the cerebral cortex, the hierarchical organization of the nervous system, the localization of the cerebrospinal fluid, the functions of the pituitary gland, the perivascular spaces, the foramen of Magendie, the idea of somatotopic organization, and the association of frontal brain regions with the intellect. In some cases his conclusions have been experimentally verified in modern times.
In the 1730s Swedenborg became increasingly interested in spiritual matters and was determined to find a theory which would explain how matter relates to spirit. Swedenborg's desire to understand the order and purpose of creation first led him to investigate the structure of matter and the process of creation itself. In the Principia he outlined his philosophical method, which incorporated experience, geometry (the means whereby the inner order of the world can be known), and the power of reason. He also outlined his cosmology, which included the first presentation of his nebular hypothesis. (There is evidence that Swedenborg may have preceded Kant by as much as 20 years in the development of this hypothesis.)
In 1735, while in Leipzig, he published a three volume work entitled Opera philosophica et mineralis ("Philosophical and mineralogical works"), where he tries to conjoin philosophy and metallurgy. The work was mainly appreciated for its chapters on the analysis of the smelting of iron and copper, and it was this work which gave Swedenborg international reputation. The same year he also published the small manuscript de Infinito ("On the Infinite"), where he attempted to explain how the finite is related to the infinite, and how the soul is connected to the body. This was the first manuscript where he touched upon these matters. He knew that it might clash with established theologies, since he presents the view that the soul is based on material substances. He also conducted dedicated studies of the fashionable philosophers of the time such as John Locke, Christian von Wolff, Leibniz, and Descartes; and earlier thinkers such as Plato, Aristotle, Plotinus and Augustine.
In 1743, at the age of 55, Swedenborg requested a leave of absence to go abroad. His purpose was to gather source material for Regnum animale (The Animal Kingdom, or Kingdom of Life), a subject on which books were not readily available in Sweden. The aim of the book was to explain the soul from an anatomical point of view. He had planned to produce a total of seventeen volumes.