Conversations – Swedenborgian Philosophy and Buddhism

This information was taken from our organization’s website. We aim to have conversations here and one of the ways we do that is through our Spiritually Speaking meetings.  We’ll update these posts with various conversation topics and information.

If this sparks your interest to have a conversation about it, contact Reverend Carla!

“Swedenborgianism (Christian). The name commonly given the Church of the New
Jerusalem, often called the ‘New Church,’ and its teachings, which are based on
the writings of the Swedish scientist, seer, and mystical philosopher Emmanuel
Swedenborg (1688-1772)… The Swedenborgian church has never been large, though
it has attracted some persons of excellent intellect. In the 1970s the two
Swedenborgian denominations in America reported a total of about eight thousand
members. Swedenborgianism has had, however, an influence on American spiritual
life out of proportion to its numbers. New England transcendentalism,
spiritualism, Theosophy, and ‘new thought’… have all, in various ways, been
deeply affected by the wisdom of the Swedish philosopher. “

Swedenborg – Buddha of the North (Swedenborg Studies, No. 5) (Paperback)
~ D T Suzuki (Author) The first complete English translation of two works by Zen
scholar D. T. Suzuki introduces Emanuel Swedenborg and compares Swedenborgian
thought to Buddhism. The first work stresses Swedenborg’s message that true
spirituality demands an engagement in this world; the second compares
Swedenborg’s description of heaven to the paradise of Pure Land Buddhism.

The Dharma of Emanuel Swedenborg: A Buddhist Perspective
David Loy
Buddhist-Christian Studies, Vol. 16, (1996), pp. 11-35
Published by: University of Hawai’i Press
In January 1887 a former Swedenborgian minister named Carl Herman Vetterling,
who now called himself Philangi Dasa, began publishing the first Buddhist
journal in the United States. The inaugural issue of The Buddhist Ray, which he
edited from his cabin in the mountains above Santa Cruz, proclaimed itself
devoted to Buddhism in general, and to the Buddhism in Swedenborg in particular.
The prospectus on the first page informed readers that it would “set forth the
teachings imparted by the Mongolian Buddhists to Emanual Swedenborg, and
published by him in his mystic writings.”

http://www.swedenborg.org/beliefs.cfm

Emanuel Swedenborg
(1688-1772)
Scientist, Philosopher, Politician and Theologian

Emanuel Swedenborg was born January 29, 1688, in Stockholm, Sweden. He mastered
virtually all the known sciences of his time; writing on mathematics, geology,
chemistry, physics, mineralogy, astronomy and anatomy. His achievements range
from being the first to propound a nebular hypothesis to making the first sketch
of a glider-type aircraft. He was also a skillful bookbinder, understood clock
making, engraving, marble inlay and lens grinding. He improved the forerunner of
our phonograph. His experimental tank for ships is still used. He reflected on
the possibility of a submarine, designed a machine gun and marketed a usable
fire extinguisher.
Although he was acknowledged by his contemporaries to be one of the outstanding
scientific figures of his generation, the last 27 years of Swedenborg’s life
were devoted to writing books on religion. Before this, and even during his
period of religious writing, he served as one of the most creative and
influential members of the Swedish House of Nobles.
Swedenborg’s theological works form the basis of the Swedenborgian Church or, as
it is sometimes called today, The Church of the New Jerusalem. Although he never
intended a church denomination to be founded or named after him, a society was
formed in London 15 years after his death. This 1787 organization eventually
spawned the present General Convention of Swedenborgian Churches.
As a result of Swedenborg’s own spiritual questionings and insights, we as a
church today exist to encourage that same spirit of inquiry and personal growth,
to respect differences in views, and to accept others who may have different
traditions. Swedenborg shared in his theological writings a view of God as
infinitely loving and at the very center of our beings, a view of life as a
spiritual birth as we participate in our own creation, and a view of Scripture
as a story of inner-life stages as we learn and grow. Swedenborg said, “All
religion relates to life, and the life of religion is to do good.” He also felt
that the sincerest form of worship is a useful life.
Swedenborgianism
This, then, is the living reality of Swedenborg’s teachings. In stressing
freedom, diversity, and individualism, he issued a challenge to individuals,
churches, and other organizations to be committed to the human growth processes
and to express their personal commitment in ways as diverse as their numbers.
Sensitivity to, and respect for, each individual’s “internal church,” or
spirituality, is what Swedenborgianism is really all about.
One primary pathway advocated in the Swedenborgian Church for spiritual growth
is a specialized study of scripture, enabling the diligent student to become
aware of the inner-penetration of nature and spirit, of our natural world here
and the universal spiritual world. In addition, an expanding awareness of
spiritual reality is encouraged by the exploration of dreams and by prayer and
meditation practices. And perhaps the most popular of Swedenborg’s spiritual
growth practices is his Zen-like discussions on “being useful.” Teilhard de
Chardin once said, “Do not forget that the value and interest of life is not so
much to do conspicuous (although we have this ambition) as to do ordinary things
with the perception of their enormous value.” For Swedenborg, such a focus
provides the ground for future spiritual growth. As Paul Zacharias, a
Swedenborgian minister, observes in his pamphlet This We Believe, “Everyone who
lives up to the best he knows, whether Christian, Jew, Moslem, or Pagan, is
truly a member of the church Invisible.”
——————
The Swedenborgian church bases its teachings on the Bible as illuminated by the
works of Emanuel Swedenborg (1688-1772), a Swedish scientist and theologian.
Swedenborg envisioned a new Christianity coming into being, revitalized by the
Spirit of the Lord.
We believe that there is one God, known by many names. We worship Jesus Christ
as our Lord and our God. The Christian trinity of Father, Son, and Holy Spirit
are aspects of God just as soul, body, and activities are aspects of each one of
us.
We believe the Bible is the inspired Word of God. In its pages we find two
parallel stories: the historical account of people, places, and events; and
within that account a deeper, spiritual reflection of our individual journeys.
Thus the Bible is alive and fresh today, speaking to us directly and personally
about our spiritual growth, and showing us the way to live better and more
fulfilling lives.
We believe that people are spirits clothed with material bodies. At death our
material body is put aside and we continue living in the spiritual world in our
inner, spiritual body, according to the kind of life we have chosen while here
on earth.
We believe that religion touches all areas of our lives. Our responsibility is
to put what we believe into practice in our daily lives. All who do this, of
whatever faith, are saved since they are living in the spirit of Christ’s name.
The Swedenborgian Church exists to help people be open to the Lord’s presence
and leading, and to facilitate their spiritual well-being. We invite you to
participate with others who are seeking to deepen their inner life and spiritual
journey.
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In the decades of the eighties and nineties [1980s and 1990s], change continued
to be the hallmark of the Swedenborgian Church. In many churches, traditional
worship was happily reinvigorated. Yet, that trend has not slowed the interest
among lay people and ministers in alternative forms of ministry and spiritual
development. Training in psychotherapy from a spiritual perspective has been the
focus of a large percentage of the clergy in this decade. New ventures in
Swedenborgian publishing and scholarship have begun to stimulate dialogue
between Swedenborgians and many other spiritual groups, churches, and
associations. Interest in meditation, music, healing prayer, and other direct
experiences of spirit has consistently flourished up to the present time. And
perhaps the most prominent trend is the development of retreat and renewal
centers where the setting is conducive to intensive focus on spiritual
development.