Did the Pietists become esotericists when they read the works of Jacob Boehme?

As is commonly known, Jacob Boehme (1575–1624) is, and has been ever since his emergence, difficult to place in the history of thought. He has, for instance, been characterized as ‘the most religious of philosophers’. As such Boehme could be seen to be on a borderline somewhere between philosophy and theology. From a reverse point of view, however, he could also be termed the most speculative of the religiously minded, as a deeply religious thinker or mystic. His influence is also shown in both fields; not only was he to play an important role within German philosophy during the Romantic era, but also, within the Pietist movement, or the movement for re­vival of piety within the Lutheran church. Focusing on the Pietist movement, initiated by Philipp Jakob Spener (1635–1705) in the late seventeenth century and its spread on Finnish ground, the author of this article shows that where Boehmian influence is traceable, it reached quite different environments depending on the movement’s leaders or followers. Also some light is shed on the controversy between Lutheran orthodoxy and Pietism in early eighteenth century Finland

Esotericism in reverse: Descartes and the poetic imagination in the seventeenth century

Western esotericism appears to be a field most precarious in terms of positioning. This article will highlight the divide between ‘critics’ and ‘religionists’ from a pre-Enlightenment position by discussing René Descartes’ role within esotericism. The study attempts to show that a pro-Enlightenment predilection tends to blur its object of research as to the kinds of knowledges that are under scrutiny. The conclusions drawn from the case of Descartes suggests that the perception of what the ‘esoteric’ in modern studies is generally agreed upon being, is reversed

Remarks on Swedenborgian Elements in the Literary Production of Johan Ludvig Runeberg

This article sets out to trace possible influences of Emanuel Swedenborg, the Swedish theosophist and spirit-seer, in the production of the Finnish national poet Johan Ludvig Runeberg. We argue that the influence of Swedenborgianism on nineteenth-century culture in Finland was greater than has generally been suggested by literary scholars. The first part of the article provides a historical background of Swedenborgianism in the country. The latter part indicates a larger epistemic and religious accord between Swedenborg and Runeberg, to be accounted for in greater detail in terms of influence. Both authors subscribed to an emblematic worldview within the Classical discourse of nature as a book, ultimately supported by a framework of logocentrism and theism. Runeberg’s discussion of words and things,and his use of the metaphor of light, places him within a mainstream nineteenth-century spirituality, which may be juxtaposed, in addition to general Romantic views, also with Swedenborgian sources

Interpretations of Emanuel Swedenborg’s image of the afterlife in the novel Oneiron by Laura Lindstedt

This article discusses the relationship between Western esotericism and literature. As an example of a secular author who uses and benefits from esoteric texts, ideas and thoughts as resources in creating a literary artwork, the article analyses Laura Lindstedt’s novel Oneiron. A Fantasy About the Seconds After Death (2015). It contextualises the novel within the frames of Western esotericism and literature, focusing on Emanuel Swedenborg’s impact on discourses of the afterlife in literature. Laura Lindstedt’s postmodern novel indicates various ways that esoteric ideas, themes, and texts can work as resources for authors of fiction in twenty-first century Finland. Since the late eighteenth century Swedenborg’s influence has been evident in literature and among artists, especially in providing resources for other-worldly imagery. Oneiron proves that the ideas of Swedenborg are still part of the memory of Western culture and literature.</p

Did the Pietists become esotericists when they read the works of Jacob Boehme?

As is commonly known, Jacob Boehme (1575–1624) is, and has been ever since his emergence, difficult to place in the history of thought. He has, for instance, been characterized as ‘the most religious of philosophers’. As such Boehme could be seen to be on a borderline somewhere between philosophy and theology. From a reverse point of view, however, he could also be termed the most speculative of the religiously minded, as a deeply religious thinker or mystic. His influence is also shown in both fields; not only was he to play an important role within German philosophy during the Romantic era, but also, within the Pietist movement, or the movement for re­vival of piety within the Lutheran church. Focusing on the Pietist movement, initiated by Philipp Jakob Spener (1635–1705) in the late seventeenth century and its spread on Finnish ground, the author of this article shows that where Boehmian influence is traceable, it reached quite different environments depending on the movement’s leaders or followers. Also some light is shed on the controversy between Lutheran orthodoxy and Pietism in early eighteenth century Finland

Interpretations of Emanuel Swedenborg’s image of the afterlife in the novel Oneiron by Laura Lindstedt

This article discusses the relationship between Western esotericism and literature. As an example of a secular author who uses and benefits from esoteric texts, ideas and thoughts as resources in creating a literary artwork, the article analyses Laura Lindstedt’s novel Oneiron. A Fantasy About the Seconds After Death (2015). It contextualises the novel within the frames of Western esotericism and literature, focusing on Emanuel Swedenborg’s impact on discourses of the afterlife in literature. Laura Lindstedt’s postmodern novel indicates various ways that esoteric ideas, themes, and texts can work as resources for authors of fiction in twenty-first century Finland. Since the late eighteenth century Swedenborg’s influence has been evident in literature and among artists, especially in providing resources for other-worldly imagery. Oneiron proves that the ideas of Swedenborg are still part of the memory of Western culture and literature