Swedenborg & Esoteric Islam (swedenborg Studies) Link

Swedenborg’s "World of Spirits" functions identically to the mithal . It is not a place of mere fantasy, but a concrete psycho-spiritual geography where thoughts and affections take on visible, objective forms. In both systems, this realm is where the soul "awakens" after death, finding itself in a landscape that reflects its own interior state. Correspondence and Ta’wil

In both traditions, the human form is the microcosm of the universe. Swedenborg posits that God is the "Divine Human," and Christ is the manifestation of that humanity. Similarly, Ibn ‘Arabi describes the Perfect Man as the mirror in which the Divine attributes are perfectly reflected. The goal of the spiritual life in both paths is the "interiorization" of this divine form, transforming the self into a vessel for the Divine Light. Conclusion Swedenborg & Esoteric Islam (Swedenborg Studies)

To engage in ta’wil is to lead the symbol back to its origin ( awwal ). Correspondence and Ta’wil In both traditions, the human

Swedenborg’s "Grand Man" ( Maximus Homo )—the idea that the entire heaven is organized in the form of a human being—finds a deep parallel in the Sufi concept of (the Perfect Man). The goal of the spiritual life in both

For both, the external world (the zahir ) is a veil. The seeker’s task is to penetrate this veil to reach the internal reality (the batin ). A tree, a sun, or a stream are not just physical objects; they are "words" in a divine language that the mystic must learn to decipher. The Divine Human and the Perfect Man