John Faulkner Potts.

The Swedenborg concordance. A complete work of reference to the theological writings of Emanuel Swedenborg. Based on the original Latin writings of the author online

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Online LibraryJohn Faulkner PottsThe Swedenborg concordance. A complete work of reference to the theological writings of Emanuel Swedenborg. Based on the original Latin writings of the author → online text (page 146 of 231)
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joined with the truth Divine in Heaven, and thence
mediating between the Divine in Heaven and the good
into which truths are to be implanted, which is that of
the Spiritual Church ; thus mediating between the
Lord and the people.

88642. That the Divine Itself cannot communicate
with the Angels in Heaven, and still less with men on
earth, except through the Divine Human, has been
known in the Churches from the Lord's words in the
Evangelists, where He says that He is 'the Door,' that
He is 'the Mediator,' that 'no one can come to the

Father except through Him,' that 'no one knows the
Father except Him,' and that 'no one has seen the
Father,' not even any 'shape' of Him.

9414. 'Moses'=that which mediates between the
Lord and the people ; thus the Word as to its holy
external; for this is what mediates. Ex. 9415. 9419.

96158. The Lord inflows into all the Heavens both
immediately and mediately ; mediately, through the
Inmost Heaven into the Middle one ; and through the
internal of this into its external,

10270'^. Into celestial good . . . the Lord inflows from
the Divine Human immediately : into spiritual good
. . . the Lord inflows from the Divine Human, also
mediately through celestial good ; and into spiritual
natural good . . . the Lord inflows from the Divine
Human, again also mediately. It is said also mediately,
because the Lord inflows into the goods of these Heavens
not only mediately, but also immediately.

10578^. The life of Heaven, which is called eternal
life, is not poured into anyone immediately, but medi-

H. 37 (s). On mediate influx through the Spiritual
World into the natural world. Refs.

480". They do not know that the Divine mercy is
mediate . . .

600. The conjunction of man with Heaven and with
Hell is not immediately with them, but mediately
through Spirits who are in the World of Spirits . , .

S. 99". Before His Advent into the world, the Lord
was indeed present with the men of the Church, but
mediately through Heaven ; whereas after His Advent
into the world. He is present with the men of the
Church immediately . . . W.2332.

W. 150. The nature of the mediation (of Spirits and
Angels) . . .

2338. The light of the moon is the mediate light of
the sun.

303. He who thinks that there are perpetual media-
tions from the First to the ultimates . . .

R. 484'. Why do you say access to God the Father
for the sake of the Son ? and why not to God the Father
through the Son? Is not the Son the Mediator and
Saviour? Why do you not approach Him as the
Mediator and Saviour ? Is He not God and Man ? Who
on earth ever approaches immediately any Caesar, king,
or prince . . .

T. 1352. The leader of our Church . . . attributes to
each (of the three Divine Persons) . . . His peculiar
properties . . . which are not only creation, redemption,
and sanctification ; but also imputation, mediation, and
operation. Is there not then . . . another who has
redeemed us, and who also mediates ? and a third who
operates the mediated imputation ? . . . Who does not
know that the Son of God was sent by the Father into
the world . . . and thus became the Expiator, Mediator,
Propitiator, and Intercessor ?

'. Having heard these things, I was silent, but

thought with myself, Oh what fatuity ! They do not
know anything of what is meant in the Word by



'mediation.' Then, by the Lord's command, three
Angels descended from Heaven, and were associated
with me, in order that I might speak from interior
perception ... in special concerning mediation, inter-
cession, propitiation, and expiation, which are at-
tributed by them to the Second Person . . . but not
until He had become man, many ages after the
creation, when these four means of salvation were not
as yet in existence ; and thus God the Father was
not propitiated, the human race was not expiated,
nor was anyone sent from Heaven who interceded and

[T-I3S]''- Then, from the injected inspiration, I spoke
with them, saying . . . Hear what is meant in the Word
by mediation, intercession, expiation, and propitiation.
These are four predications of the grace of the one God
in His Human. God the Father can never be approached,
nor can He come to any man, because He is infinite,
and is in His Esse, which is Jehovah ; and if He should
come to man from this. He would dissolve him . . .
This is evident from . . . that 'no one can see Him
and live' (Ex.xxxiii.2o) . . . 'No one hath ever seen
God, except the Son who is in the bosom of the
Father' (John i. i8; Matt.xi.27) . . . ''i^o one hath
lipard the voice of the Father, nor seen His shape'
(John V.37). AVe do indeed read that Moses saw
Jehovah face to face, and spoke with Him mouth to
mouth ; but this was done throxigh an Angel. In like
manner with Abraham and Gideon. (Therefore) God
the Father was pleased to assume the Human, and
in this to admit men, and thus to hear them, and to
speak with them ; and this Human is what is called
' the Son of God ; ' and this is what mediates, intercedes,
propitiates, and expiates.

^. I will therefore tell you what these four

predicates of the Human of God the Father signify.
Mediation signifies that that Human is the intermediate,
through which man can approach God the Father, and
God the Father man, and thus teach and lead him in
order that he may be saved ; and therefore the Son of
God, by whom is meant the Human of God the Father,
is called 'the Saviour;' and, in the world, 'Jesus;'
that is, 'salvation.' Intercession signifies perpetual
mediation ; for love itself . . . perpetually intercedes ;
that is, mediates, for those who do His precepts, whom
He 'loves.'

D. 985. The Lord has no need of mediations, when
so it is well pleasing to Him.

2966°. So that there is a certain continual mediation,
or continual influx.

3020. Both immediately from Himself, and mediately
through Angels . . .

3314a. (Those from the Most Ancient Church) said
that they cannot speak of the Lord . . . But when
He was represented as the Mediator and Regenerator,
then, almost half admitting it, they acknowledged
it, because there were then celestial ideas, which gave

4924. By mediations they endured the light there
, . . The heat . . . was tempered by mediations.

Medicine. Medidna.
Medicament. Medicamentum.
Medical. Medicus.
Physician. Medicus.

Drugs. Medicamina.

See Heal.

A. 5 7'^. 'The leaf = intelligence, which is with them
for the sake of the use, which is called 'medicine'
(Ezek.xlvii. 12).

885. 'The leaf = the truths thence, which serve for
the instruction of the human race, and its regeneration ;
and therefore the leaf is said to be 'for medicine.'

6502. 'Joseph commanded his servants the physi-
cians' (Gen.l.2) = preservation from the evils which
hindered conjunction. . . 'Physicians' = preservation
from evils. . . The reason 'physicians' = preservation
from evils, is that in the Spiritual World diseases are
evils and falsities ... for (these) take away health
from the internal man . . .

^. That 'physicians,' 'medicine' [that is, the

art of healing], and 'medicaments,' in the Word, =
preservations from evils and falsities. 111.

. ' I am Jehovah thy physician ' ( Ex. xv. 26) = the

Preserver from evils ; for these are signified by 'the
diseases upon the Egyptians.'

'. In the same sense the Lord calls Himself 'a

physician,' in Luke: 'the whole have no need of a
physician . . .' (v.31).

. ' Is there no balm in Gilead ? is there no

physician there ?' (Jer.viii.22). 'Physician' = preserva-
tion from the falsities in the Church . . .

*. That 'healings,' 'cures,' 'remedies,' and 'medi-
caments' are . . . said in the Word in a spiritual sense.

". 'The leaf which was for medicament '= the

truth of faith.

9031''. 'The leaf which was for medicaments '= the
truths of faith which are for the j'ecreation and restitu-
tion of the spiritual life.

■''. As . . . 'curings,' and 'medicaments,' are not

said in the Word of the natural life . . .

R. 936. 'The leaves of the tree for the medicine of
the nations' (Rev.xxii.2) = the rational truths thence, by
which they who are in evils and the derivative falsities
are brought to think soundly, and to live becomingly.

T. 524. Unless medicines are applied . , .

D. 2511°. Medicine, mentioned.

45718. Medical means are also mediate causes (of the
cure of fevers), which the Lord disposes from Provi-
dence . . . 4585.

60351". (In the Third Heaven) they know diseases
from the correspondence. They have medicaments
which correspond, and with which also they are healed ;
yet all from a spiritual origin.

D. Min. 4650. Drugs help ; but still more the Lord's
Providence . . .

E. 654''''. ' In vain hast thou multiplied medicaments '
(Jer.xlvi. ii)=that such things, in whatever abundance,
afford no aid, because thus truths themselves are falsified.



Mediterranean Sea

12146. Those skilled in the botanical, chemical,
medical, and pharmatio art, after death come into the
knowledge of spbitual uses from the plants there, and
also exercise this knowledge, and are most highly
delighted with it. I have spoken with them, and have
heard wonderful things from them.

Medicine. Fkarmacus.
Pharmaceutical. Fharmaceuticus.
Pharmatic. Pharmaticus.

M. 7910. By medicines also it can be strengthened
and stimulated.

D.Min. 4578. The useful sciences are pharmaceutics,

E. 1214^. Bodies are healed by the various lixivia,
menstrua, and medicines made from them.
6. See MEDioiNE-mediaBct, here.

Meditate. Meditari.

Meditation. Meditatio.
Meditating earnestly.


A. 3196. 'Isaac went out to meditate in the field'
(Gen.xxiv.63) = the state of the Rational in good. . .
'To meditate in the field ' = its state in good; for 'to
meditate ' is the state of the Rational when it puts the
mind on the stretch. . . Hence the ancient formula 'to
meditate in a field ' for to think in good, which belongs
to a man not wived, when thinking about a wife.

5172. There are some upright Spirits who do not
think by meditation, and hence they think quickly and
utter the things which arise in thought as it were
without premeditation. They have interior perception,
which is not made so visual by means of meditations
and thoughts as it is with others . . . Such belong to
the province of the thymous glands ... D. 1048.

8622*. Such men become Genii ... as have continu-
ally meditated evil against the neighbour . . .

9013. The reason is that he who is in deceit meditates
evil ...

H. 360. Those who . . . devoted themselves to pious
meditations ... in the other life are of a sorrowful
genius . . .

438^. Those who think abstractedly from the body
. . . sometimes appear in their own Society . . . they go
meditating earnestly . . .

U. 38^. How the case is in the other life with the
learned who imbibe intelligence from their Own medi-
tation kindled by the love of knowing truths for the
sake of truths ; thus for the sake of uses abstracted
from worldly things : and how it is with those who [do
so] from others without their Own meditation ; as
those are wont to do who desire to know truths for
the sake of the mere reputation of learning. Ex. from

W. 404'. But when a man is in the affection of
understanding, and through this comes into the per-
ception of truth, he is then in the thought of his spirit,
which is meditation ; which does indeed fall into the
thought of the body, but the tacit thought ; for it is
° VOL. IV.

above this, and views the things which are of the thought
from the memory as beneath itself ; for from these it
either concludes, or confirms. But the aff'ection of
truth itself is not apperceived otherwise than as an
effort of the will from something pleasurable which is
within in the meditation as its life, and w-hich is little
attended to.

P. 34. Thus it is perceived how man meditates,
perceives, and thinks ; but not how their soul, which
is the affection of good and truth, produces these

61. This is the reason that when a man is thinking
aloue from his spirit, which is the case when he is
meditating with himself at home, he thinks from the
affection which is of his love.

296''. A man sometimes appears (in his own Society)
when he is in deep meditation.

'". The means (of the separation, purification,

excretion, and withdrawal of the delights of the con-
cupiscences of evil of the internal man) are especially
the delights of meditation, of thought, of reflection, for
the sake of certain ends which are uses . . .

^'. For example : an unjust judge ... is con-
tinually in the delight of meditation, thought, reflection,
and intention, to bend the right . . .

R. 611^. For when a man goes meditating from the
Word, his meditation then appears from afar as a
horse . . .

961. Once ... I fell into profound meditation about
God . . .

M. 208. When I was in meditation about the arcana
of conjugial love . . .

267. I walked (in that gi'ove) in meditation about
those who are in the concupiscence ... of possessing
the things of the world. . . Two Angels . . . said. We
perceive in ourselves that you are meditating what we
are speaking about, or that we are speaking what you
are meditating about ; which is from the reciprocal
communication of the affections . . .

T. 76. One day I was in meditation about the
creation of the universe . . .

301. The Lord made (the Sabbath) day a day . . .
also of meditation in such things as belong to salvation
and eternal life.

767. The Sun of Heaven ... is what appears before
their eyes when they are in spiritual meditation.

D. 6071*=. Where he was deprived of that meditation.

D. Min. 4793^. He was in this meditation almost
continually . . .

E. 364'. There is a place . . . where many go medi-
tating earnestly ; and when anyone comes thither there
appear to him horses of various colours . . . The former
say that they are not riding on horses or being con-
veyed in chariots ; but that they go meditating.

411'°. 'The meditation of my heart' (Ps.xix. I4) = the
perception of good.

Mediterranean Sea. Mare Mediterran-
eum. D.4777.





Medium, Middle, Means. Medium.
Middle. Medius.

See Seoosd (or Middle) Heaven ; and under Bkn-
JAMIN, GosHEX, and Labax.

A. 105. 'In the midst of the garden' (Gen.ii.9) = in
the will of the internal man.

200. The reason the tree of knowledge is here said to
be 'in the midst of the garden,' but before, the tree of
lives ... is that 'themidst of thegarden'=theinmost ;
and the inmost of the celestial man . . . was the tree
of lives, which is love and the derivative faith ; but of
this man, who may be called a celestial spiritual man . . .
'the midst of the garden,' or the inmost, was faith.

2iS^. By 'the midst of the tree of the garden,' in
which 'they hid themselves' (Gen.iii.8) is signified
natural good : that which is inmost is called ' the
midst.' 225.

1074. That 'the midst of the tent' (Gen.ix.2i) = the
principal thing of faith. . . 'The midst,' in the Word,
= the inmost . . . Charity is the inmost ; that is, the
principal thing of faith and of worship ; and is thus
' the midst of the tent. '

1276. In front are those of a middle sort.

1495. Without intellectual truths as media, the
Celestial is violated. Ex. and Sig.

1702°. The interior man is middle between the
internal and the e.tternal man . . . Without this middle,
no communication is ever possible. The Celestial is
distinct from the Natural . . . and unless there is a
middle through which there is communication, the
Celestial can never operate into the Natural . . . The
interior or middle man is the rational man liimself . . .

1736'. 'For My name is in the midst of bim' (Ex.
xxiii.2i) . . . 'In the midst'=the inmost.

18310. Therefore the middle space between the parts
(Gen. XV. 10) = that with man which is called perception,
internal dictate, and conscience. The things which are
above . . . are the Lord's ; those below are with man.

1835^. "When conscience is relaxed, there is no medium
through which the Lord may inflow . . . But then a
new medium succeeds and is formed, which is external,
namely, through the fear of the law, etc.

1883. The man is reduced into a certain state which
is middle between sleeping and waking . . .

2252. 'In the midst of the city' (Gen.xviii.24) . .
'The midst' = within. 2261.

2310^. Thus the Word is a medium uniting Heaven
and earth . . . 3476.

29362. 'The middle' (of a field, etc. ) = much ; but the
extreme or ' end ' = little.

2940. 'Ephron sitting in the midst of the son.s of
Heth' (Gen.xxiii. 10) . . . 'Themidst,' or ' in the midst, '
=what is primary, or principal, and also what is
inmost. (This signification of) 'themidst' is from the
representatives in the other life. When there is repre-
sented anything good . . . the best is presented in the
midst ; and the decreases of good are presented by
degrees from the midst ; and, lastly, at the circum-
ference, those things which are not good . . . The ideas

of thought are also thus represented, and also affections,
and all changes of state ; so that things good or evil
vary as to their situation towards the midst. This
originates from the form of spiritual and celestial things,
which is such.

2973^. In the Word passim 'the midst,' and 'the
circuit,' are mentioned; as when it is treating of the
Land of Canaan, then [that] was called 'the midst'
where were Zion and Jerusalem ; but 'the circuit,'
where were the nations which were round about . . .
These representatives derived their origin from those
things which are in the Lord's Kingdom in the Heavens ;
there, the Lord as the Sun is in the midst . . .

^. From this, then, it is, that 'the midst' = the

inmost ; and 'the circuit,' the outermost ; and that the
things which proceed in order from the inmost to the
outermost are in such a degree of innocence, love, and
charity, as they are distant. The like is the case in
every heavenly Society ; there, those who are in the
midst are the best of that kind . . .

^ These things are the like with man . . . the

soul is in the midst or inmost ; and the body is in the
circuit . . .

3089!=. Still, (falsities and evils) had served as means.

3209^. In order that the good of the Rational might
inflow into the Natural, there must be a medium. The
medium could be nothing else than a Natural which
should partake of the Divine. This is represented by
the elder servant of Abraham's house administering all
things which he had.

3518^. After (natural good) has served as a means for
this use, it is sejiarated . . . Hence it is evident that
the former delights . . . had served as means.

^. Hence it is evident how natural or domestic

good . . . may serve as a means for producing the good
of the Natural . . .

3563® For the Voluntary . . . admits many things
which are of service for regeneration ; it is like a sponge
which draws in both clear and muddy waters ; thus also
such things as would otherwise be rejected, and which
yet serve as means . . . 3570.

357o<'. Some (of these things) serve as means for as it
were digesting and tempering ; some for opening and
introducing . . .

3573^. These (conjunctions) can never come forth
except through means provided by the Divine ; and
indeed through such as are quite unknown to man . . .
But still all these means (or media) are disclosed in
the internal sense of the Word.

3575". This (truth) cannot be produced except
through many means, which are the things which are
here described by 'Esau' and 'Jacob' . . .

3603'. This (worldly love) is the means of his learning
more things . . .

3702. So that man might be a medium uniting the
Divine with the world of nature, and the world of
nature with the Divine . . .

3902. It treats (in of the conjunction of
natural truth by media with spiritual good ; and this
in the order in which it is effected with the man who is
being regenerated.




3913. 'Behold my maid-servant Bilhah' = an affirm-
ing medium which is between natural truth and
interior truth ; (for) 'a maid-servant ' = the affection of
the Knowledges which are of the exterior man ; and as
this affection is the medium for conjoining interior
truths with natural or external ones, by 'a maid-
servant' is here signified the affirming medium between

^. When man is being regenerated, the internal

man is to be conjoined with the external . . . These
cannot be conjoined without media. Media are such
things as derive something from the one part, and
something from the other ; and which cause that in
proportion as the man accedes to the one, in the same
proportion the other is sabordinated. These media are
the things which are signified by 'the handmaids ;' the
media on the part of the internal man, by the hand-
maids of Rachel ; and the media on the part of the
external man, b)' the handmaids of Leah.

'. That there must be media of conjunction, may

be evident from the fact, that from himself the natural
man is not in any agreement whatever with the spiritual.

. The spiritual man . . . does not spurn dignities,

provided that through them as through means he can
be of service to the neighbour . . .

\ Therefore in order that man may become

spiritual, it is necessary that . . . ends for self and the
world be put off, and ends for the neighbour and the
Lord's Kingdom be put on. The former cannot possibly
be put off and the latter put on, thus they cannot be
conjoined, except through media. These media are the
things which are signified by ' the handmaids ; ' and, in
special, by the four sons born from the handmaids.

^. The first medium is the affirming or affirmative

of internal truth ; namely, that so it is. Ex.

3925^. It here treats of the second general medium
which serves for the conjunction of the internal man
with the external.

3928^. After this (infernal) delight has prevailed, it
cannot be dulled and dissipated through any other
medium than the affirmation and acknowledgment of
the Holy of faith and the good of life, which is the first
medium signified by ' Dan ; ' and then through tempta-
tion, which is the second medium, and is signified by
'Naphtali;' for this medium follows the other; for
they who do not afiirm . . . good and truth . . . cannot
come into any combat of temptation . . .

3931. 'She took Zilpah her handmaid' = an affirma-
tive medium conjoining . . . the external man with the

39356. The good of faith which is of the internal man,
and the good works which are of the external man, and
which correspond, are the third general medium ('Gad'),
which must be acknowledged in faith and act, before a
man can enter into the Lord's Kingdom . . .

39376. The acknowledgment of another general truth
('Asher') which may serve as a medium of conjoining
the external man with the internal.

3982^. In infancy and childhood, man learns many
things for this sole use : that through them as through
means he may learn more useful things ; and sucees-


sively, through these, things more useful still ; until at
last he learns the things which are of eternal life ; and,
when he learns these, the former things are almost
obliterated. In like manner is man led when he is
being born anew from the Lord by means of many
affections of good and truth which are not genuine
affections of good and truth, but are useful merely to
apprehend these, and afterwards to imbue them, and
(then) the former things are given to oblivion . . .
because they had served only as means. So . . . with
the collateral good which is signified by 'Laban' . . .

^^ For deceit . . . puts evil in the midst . . .
For the evils with which goods are mixed, and
the falsities with which truths are mixed, are wonder-
fully disposed in order by the Lord ; for they are not
conjoined . . . but adjoined and applied, and indeed so
that the goods with the truths are in the midst, as it
were in the centre ; and, by degrees to the circuits or
circumferences, are such evils and falsities. Hence it is
that the latter are illustrated by the former, and are
variegated like white and black by the light from the
midst or centre. This is heavenly order.

4024. ' Laban ' = middle good, whereby the Natural
has goods and truths.

4025. It here treats of the Lord, how He made His
Natural Divine, and this from Own power, but still
through media according to order.

4037. 'Maid-servants and men-servants ' = mediate
goods and truths ; that is, natural ones themselves.

Online LibraryJohn Faulkner PottsThe Swedenborg concordance. A complete work of reference to the theological writings of Emanuel Swedenborg. Based on the original Latin writings of the author → online text (page 146 of 231)