http://en.wikipedia.org/wiki/Swedenborgianism

Swedenborgianism is the ecclesiastical organization of beliefs developed from the writings of Emanuel Swedenborg (1688 – 1772). Many aspects are closely related to Christianity, and the movement is founded on the belief that Swedenborg witnessed the Last Judgment and second coming of Jesus Christ, along with the inauguration of the New Church and an explanation of the spiritual meaning of the literal sense of the Scriptures. Some Swedenborgian organizations teach that the writings of Swedenborg (often called The Writings or The Third Testament) are a third part of the Bible and have the same authority as the Old and New Testaments. Other names for the movement are also used, especially by adherents, including New Christians, Neo-Christians, The New Church, and Church of the New Jerusalem.

History

Swedenborg spoke of a "new church" that would be founded on the theology in his works, but he himself never tried to establish an organization. At the time of his death, few efforts had been made, but on May 7, 1787, 15 years after Swedenborg's death, the New Church movement was founded in England, a country Swedenborg often visited and where he also died. Its ideas were carried to United States by missionaries. One famous Swedenborgian was John Chapman, known as Johnny Appleseed. Early missionaries also travelled to parts of Africa as Swedenborg himself believed that the "African race" was "in greater enlightenment than others on this earth, since they are such that they think more interiorly, and so receive truths and acknowledge them." (A Treatise concerning the Last Judgment, n. 118) Although merely odd-sounding today, at the time these concepts were judged highly liberal, and so Swedenborgians accepted freed African converts to their homes as early as 1790. Several of them were also involved in abolitionism.[1]

In the 19th century, occultism became increasingly popular especially in France and England, and Swedenborg's writings were, by some, blended in with theosophy, alchemy and divination. What fascinated these followers most was Swedenborg's mystical side. Much emphasis was laid on his work Heaven and Hell, wherein Swedenborg is led to Heaven and Hell by spirits to experience and report the conditions there (compare The Divine Comedy).......

http://www.theisticscience.org/blomdahl/Sweden06.htm


I am now to concentrate on a remarkable manuscript of just forty four pages. Known amongst scholars as The London additions to The Brain and referred to as Codex No. 55 in the files of the Royal Academy of Sciences at Stockholm, it was written by Swedenborg during the crucial period of his crisis. This is quite significant because, although considered to be part of his scientific production, there are reasons to believe that its contents fit into the same category of startling anticipations of scientific discoveries recorded in his post-critical production. Wrote Dr. Alfred Acton in 1938:

I may add that it is in these Additions —almost the last of Swedenborg's philosophical writings— that the author gives forth, for the first time, that doctrine concerning the office of the anterior lobes of the cerebrum which has aroused the wonder and admiration of cerebrologists of our own day[54].

The doctrine mentioned is none other than Swedenborg's theory of localizations. It emerged under queer circumstances. These have never previously been seriously investigated. Yet, I do think they may be quite significant when contemplated from the angle of the discovery made in the spring of 1973.






The muscles and actions which are in the ultimates of the body or in the soles of the feet seem to depend more immediately upon the highest parts [of the brain], upon the middle lobe[56] the muscles which belong to the abdomen and thorax, and upon the third lobe those which belong to the face and head... for they seem to correspond to one another in an inverse ratio. (BR 68)

This faithfully corresponds to the real anatomo-physiological facts about the brain and its motorial control. Both anatomical location and inverted position (correspondence of the higher parts of the cerebral cortex with the lower parts of the body and vice versa) coincide with physical reality (fig. 6.1.1).

http://en.wikipedia.org/wiki/Holographic_p...Explicate_Order

http://itotd.com/articles/227/the-holographic-paradigm/

Some scientists believe that the human brain, or maybe even the entire universe, stores information in much the same way as a hologram.

http://www.sangraal.com/library/SS4b.html

With Swedenborg, the spirits and the ETs collide. Along with angels, devils and the dead, Swedenborg often conversed with inhabitants of other planets. Most of his contemporaries dismissed him as a madman or a liar, but we would do well to remember that his psychic abilities seem genuine. There are many documented cases of his psychic skills and his sincerity is beyond question. What then are we to make of a volume such as Earth in the Universe? Swedenborg informs us that most planets have inhabitants, then describes them in images that suggest a painting by Hieronymus Bosch: Moon men speak through their stomachs with a belching noise; Martians have parti-colored faces and dress in robes of tree bark; Saturnians are exceedingly humble, feed on fruit and refuse to bury their dead.

The importance of Swedenborg lies in the essentially religious perspective of his doctrines, his insistence on individual determinism rather than predestined judgment, for example. He had a powerful but indirect influence on Spiritualism, which tended to provide independent support for his views. The inner consistency of this range of material, the point that shocked Rivail, is truly remarkable. Given that Spiritualism grew up independent, for the most part, of Swedenborgian thought, we are led to conclude that spirits, of the dead and other visitors, are real inhabitants of an archetypal realm of internal experience.

Both William Blake in the early nineteenth and Carl Jung in the early twentieth century rediscovered the basic truths outlined by Swedenborg. Blake, as an artist, used Swedenborgian fragments to create his epics of psychic conflict. Jung, using a very Swedenborgian technique of active imagination, made contact with various autonomous archetypal entities. He used this almost shamanic knowledge to help others heal and grow toward a new level of human-ness. Blake and Jung, like Swedenborg, sustained an on-going dialogue with the spirits of the dead. Jung's Seven Sermons for the Dead, a gnostic tract written at the spirits' insistence during the depths of World War I, begins, "We have come back from Jerusalem where we found not what we sought." Like Swedenborg, Jung concludes that heaven and hell are mental states, and that it is the living who have much to teach the dead, not the other way around. After Swedenborg, the psychic intrusion, the invasion of the spirits, was simply a matter of time. The framework was in place, awaiting only the eruption of phenomena to animate its belief system. The question of extra-terrestrial life blurred and merged with the idea of spirits. As spiritualism expanded the mental horizons of the Victorians, the issue of other life in the universe gained a whole new level of meaning.[

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