Communication With Higher Intelligence

Last Updated: Friday 30th November 2007

©Jeffrey Mishlove, PhD

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Emmanuel Swedenborg

Emanuel Swedenborg (1688-1772) the single individual who combined within himself the most intense spiritualistic exploration with the most sophisticated scientific expertise was born the son of a devout Swedish bishop whose family was ennobled by the King when he was thirty-one. Being the eldest son, Baron Emmanuel Swedenborg took a position in the Swedish House of Nobles.
During his long life Swedenborg published scientific papers on a wide variety of topics. They include soils and mud’s, stereometry, echoes, algebra and calculus, blast furnaces, astronomy, economics, magnetism, and hydrostatics. He founded the science of crystallography and was the first to formulate the nebular hypothesis of the creation of the universe. He spent many years exploring human anatomy and physiology and was the first to discover the functions of the ductless glands and the cerebellum.
In addition to mastering nine languages, he was an inventor and a craftsman. He built his own telescope and microscope. He designed a submarine, air pumps, musical instruments, a glider and mining equipment. Throughout his life he worked as a mining assessor in Sweden. He participated in the engineering of the world's largest dry dock. He developed an ear trumpet, a fire extinguisher, and a steel rolling mill. He learned bookbinding, watch making, engraving, marble inlay, and other trades. At one point he engineered a military project for the King of Sweden which transported small battleships fourteen miles over mountains and through valleys. At the age of fifty-six, Swedenborg had mastered the known natural science of his day and stood at the brink of his great exploration of the inner worlds.

He began by surveying all that was understood by scholars in the area of psychology and published this in several volumes along with some observations of his own. Then he started writing down and interpreting his own dreams. He developed yoga-like practices of suspending his breathing and drawing his attention inward, thus enabling him to observe the subtle symbol-making processes of his mind. He carefully probed the hypnogogic state, the borderland between sleep and waking in which the mind forms its most fantastic imagery.
As he intensified this process he gradually began to sense the presence of other beings within his own inner states. Such a sensation is common to the hypnogogic state.87 However for Swedenborg, these occasional glimpses into another world came to full fruition quite suddenly in April of 1744. From that time until his death, twenty-seven years later, he claimed to be in constant touch with the world of spirits. During his waking hours he regularly probed the vast regions of heaven and hell and engaged in long and detailed conversations with angels and spirits.
The following passages provide us with a typical example of Swedenborg's later thought:
The discourse or speech of spirits conversing with me, was heard and perceived as distinctly by me as the discourse or speech of men; nay, when I have discoursed with them whilst I was also in company with men, I also observed, that as 1 heard the sound of man's voice in discourse, so I heard also the sound of the voice of spirits, each alike sonorous; insomuch that the spirits sometimes wondered that their discourse with me was not heard by others; for, in respect to hearing there was no difference at all between the voices of men and spirits. But as the influx into the internal organs of hearing is different from the influx of man's voice into the external organs, the discourse of the spirits was heard by none but myself, whose internal organs, by the divine mercy of the Lord, were open. Human speech or discourse is conveyed through the ear, by an external way, by the medium of the air; whereas the speech or discourse of spirits does not enter through the ear, nor by the medium of the air, but by an internal way, yet into the same organs of the head or brain. Hence the hearing in both cases is alike.

The words which spirits utter, that is, which they excite or call forth out of a man's memory, and imagine to be their own, are well chosen and clear, full of meaning, distinctly pronounced, and applicable to the subject spoken of; and, what is surprising, they know how to choose expressions much better and more readily than the man himself; nay, as was shown above, they are acquainted with the various significations of words, which they apply instantaneously, without any premeditation; by reason, as just observed, that the ideas of their language flow only into those expressions which are best adapted to signify their meaning.
The case, in this respect, is like that of a man who speaks without thinking at all about his words, but is intent only on their sense; when his thought falls readily, and spontaneously, into the proper expressions. It is the sense inwardly intended that calls forth the words. In such inward sense, but of a still more subtle and excellent nature, consists the speech of spirits, and by which man, although he is ignorant of it, has communication with them.
The speech of words, as just intimated, is the speech proper to man; and indeed, to his corporeal memory: but a speech consisting of ideas of thought is the speech proper to spirits; and, indeed, to the interior memory, which is the memory of spirits. It is not known to men that they possess this interior memory, because the memory of particular or material things, which is corporeal, is accounted every thing, and darkens that which is interior: when, nevertheless, without interior memory, which is proper to the spirit, man would not be able to think at all. From this interior memory I have frequently discoursed with spirits, thus in their proper tongue, that is, by ideas of thought. How universal and copious this language is may appear from this consideration, that every single expression contains an idea of great extent: for it is well known, that one idea of a word, may require many words to explain it, much more the idea of one thing; and still more the idea of several things which may be collected into one compound idea, appearing still as a simple idea. From these considerations may appear what is the natural speech of spirits amongst each other, and by what speech man is conjoined with spirits.
It is tempting to think Swedenborg went insane at this point. However he otherwise showed no signs of mental weakness. He continued to serve as a mining assessor, for instance, throughout his life. Yet, during this twenty-seven year period he wrote some 282 works in the above manner describing his inner explorations. {II-71}

When asked how he could write so much, he casually answered that it was because an angel dictated to him. Numbers of people witnessed him speaking with invisible figures, yet he could always be interrupted in the midst of these states to deal with a visitor or a business matter.
He described the world to which we all go after death like a number of different spheres representing various shades of light and happiness, each soul going to that for which his spiritual evolution has fitted him. The light of higher states seems painful and blinding to one who is not yet ready. These spheres resembled the earthly society that Swedenborg knew. His descriptions of life in the spheres are written with the careful mind of a scientist. He speaks of the architecture, the flot 2s and fruits, the science, the schools, the museums the libraries and the sports.
The great German philosopher Emmanuel Kant set about to examine the Swedenborg phenomena with an aim toward discrediting them. However Kant himself was at a loss to explain the well-reported incident in 1756, when Swedenborg, then in Gottenburg, clairvoyantly saw a fire raging three hundred miles away in Stockholm. This incident occurred in front of fifteen very distinguished observers.
Due to the voluminous quantity of his erudite writings, Swedenborg's popularity has not been large among the general population. Often, his spiritual visions do seem to degenerate into arbitrary theological interpretations of scripture. After his death, the Church of the New Jerusalem was founded to preserve his teachings, which can be found in the encyclopedic Heaven and Hell, The New Jerusalem and the Arcana Coelestia as well as in several excellent biographies.
Swedenborg's thought was to exert a particular influence on two of Europe's great artistic geniuses, William Blake (1757- 1827) and Johann Wolfgang von Goethe (1749-1832).

The Roots of Consciousness
Jeffrey Mishlove, PhD

Jeffery Mishlove PhD

Jeffery Mishlove PhD

Jeffrey Mishlove, PhD
President, Intuition Network -- a nonprofit organization
dedicated to helping create a world in which all people
are encouraged to cultivate their inner, intuitive resources
Jeffrey Mishlove, PhD, president of the Intuition Network, has been a writer, television host and producer, psychotherapist, businessman and researcher of extraordinary human capacities and psychic abilities. His newest publication, an e-book, is Jeffrey Mishlove's Handbook for Contestants in CNBC's 2007 Million Dollar Portfolio Challenge.
Jeff holds a unique doctoral diploma in "Parapsychology" from the University of California at Berkeley. Awarded in 1980, it remains the only doctoral diploma in parapsychology ever awarded by an accredited, American university. He currently serves as Dean of Programs for the newly created University of Philosophical Research affiliated with the Philosophical Research Society of Los Angeles. This unique college program offers masters degrees in consciousness studies and transformational psychology.