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

. (page 190 of 231)
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 190 of 231)
Font size
QR-code for this ebook

cheeks . . .

670. The mouth is indeed in the face, but it leads into
the body ; namely, into the stomach and into the lungs ;
and it also leads from the same ; and therefore those
who are in the province of the mouth are less esteemed
than those who are in other places of the face.

E. 167^. 'Near in their mouth, but far from their
reins ' = truth only in the memory and thence in some
thought when the man is speaking ; but not in the
will . . .

235. ' I will vomit thee out of My mouth' (Rev.iii. 16)
= separation from Knowledges from the Word. . . 'Out
of the mouth,' when predicated of the Lord, = out of
the Word . . . because the Word is Divine truth, and
this proceeds from the Lord ; and that which proceeds
and inflows with man, is said to be 'out of the mouth,'
although it is not out of the mouth ; but is like the
light from the sun . . .

275''. 'All the army of them by the breath of His
mouth' (Ps.xxxiii.6)=the Divine truth proceeding from
the Lord.

316°. This = truth in abundance . . . and therefore it
is said : 'I will give thee the opening of the mouth in
the midst of them' (Ezek.xxix.21), by which is meant
the preaching of truth.

'■'. This = that the Divine truth had filled Hannah

. . . and, as this is signified, it is said : ' My mouth is
dilated against my enemies' (i Sam.ii. i). ' The dilata-
tion of the mouth ' = the preaching of truth with power.

^^. As this ' little horn ' = the perversion of the

Word as to the sense of its letter, and this sense appears
... as if it is to be contradicted by no one, it is said
. . . that in it . . . was ' a mouth speaking great things'
(Dan.vii.8). . . 'The mouth' = the derivative thought
and speech.

375-*. 'To descend upon the mouth of his garments'
(Ps.cxxxiii.2) = the influx and conjunction of celestial
good and of spiritual good. . . That ' the mouth of the
garments ' = the influx and conjunction of good celestial
and spiritual, thus of good and truth. Refs.

391^ 'The mouth,' and 'lips,' of the prophet (
7) = the doctrine of good and truth.

403^'. 'They shall fall upon the mouth of the eater'
(Nahumiii.i3) = that . . if goods are received, they are
received solely in the memory . . . ' Upon the mouth of
the eater' = no reception, not even in the memory ; (for)
in the Spiritual World those appear to receive with the
mouth who commit anything to memory ; and therefore
'to fall upon his mouth ' = not even to receive in the




memory, but only to hear ; and also that if they do
reoeiye, it is only in the memory and not in the heart.

[E.] 419". 'No wind in their mouth' (Ps.oxxxv.i7) =
no truth in their thought.

455°. In the Word ... by 'the mouth' is signified
the thought . . .

556". 'Three ribs in its mouth between its teeth'
(Dan.vii.5) = al] things of the Word which they apply,
and which they do not understand e.N;cept according to
the letter. . . 'In the mouth ' = which they apply by

^. For all things which belong to the mouth ;

as the throat, mouth, lips, jaw-bones, teeth, = such
things as belong to the perception and understanding
of truth, because they correspond to them.

578. 'The mouth'=the thought and the derivative

580. ' Their Power was in their mouth ' = the sensuous
thoughts and derivative reasonings by which they have
very great strength. . , 'The mouth' = the sensuous
thought and derivative reasoning ; for by 'the mouth,'
and by the things which belong to the mouth, are
signified those things which are of the understanding
and the derivative thought and speech ; for these things
correspond to the mouth ; for all the organs which in
one word are called the mouth ; as the larynx, glottis,
throat, tongue, mouth, lips, are organs subservient to
the understanding for utterance and expression. Hence
it is that by 'the mouth' is signified the thought and
derivative reasoning. But, as man's thought is interior
and exterior ; namely, spiritual, natural, and sensuous ;
therefore by 'the mouth' is signified the thought which
is with the man who is being treated of ; here, sensuous
thought, because it is treating of a man made sensuous
through the falsities of evil.

-. That, from the correspondence, 'the mouth ' =

the thought ; but, in the natural sense, the utterance.

. 'The mouth of the just meditatetli wisdom'

(Ps.xxxvii.30) ; by 'the mouth,' here, is signified
thought from affection ; for from this a man meditates
wisdom ; but not from the mouth and its speech.

. 'I will give you a mouth and wisdom . . .'

(Lukexxi. 15) ; 'the mouth,' here, = speech from the
understanding ; thus the thought from which the man

. 'Not that which entereth into the mouth

renders the man unclean ; but that which goeth forth
out of the mouth . . .' (JIatt.xv.11,17,18). By 'the
things which enter into the mouth,' in the sense of the
letter, are meant foods of every kind . . . but, in the
spiritual sense, ... all things which from the memory
and also ii-om the world enter into the thought . . . and
those things which enter into the thought, and not at
the same time into the will, do not render the man
unclean . . . Man cannot be purified from evils and the
derivative falsities unless the unclean things which are
in him emerge even into the thought, and are there
seen, acknowledged, discriminated, and rejected. (Thus)
by 'that which enters into the mouth' is signified that
which enters into the thought from the memory and
from the world ; but by 'that which goes forth from

the mouth' is signified thonght from the will or from
the love ; for by the heart from which it comes into the
mouth, and from the mouth, is signified the will and
the love of man ; and, as the love and will make the
whole man . . . those things which go forth thence into
the mouth and from the mouth make the man unclean ;
and that these are evils of every kind is evident from
the things there enumerated.

J. That one of the seraphim touched with a live

coal from the altar the mouth and lips of the prophet=
his interior purification, which is that of the under-
standing and will, and his consequent inauguration into
the gift of teaching ... By 'the mouth,' and 'lips,' are
signified the thought and the affection ; or, what is the
same, the understanding and the will.

587". 'They have mouths, but they speak not . . .'
(Ps.cxv.5; cxxxv. i6) = that from these things there is
not any thought ... of truth.

619. 'In thy mouth it shall be sweet as honey ' =
exterior delight ; for 'the mouth ' = what is exterior. Ex.

'■*. 'Thy words . . . are sweeter than honey to my

mouth' (Ps.cxix. 103) . . . 'themouth' = whatisexternal.

621. 'And it was in my mouth sweet as honey ' = that
the Word, as to its external or as to the sense of its
letter, was as yet perceived as the delight of good ; but
the delight was only from the fact that it sensed to
confirm principles of falsity and loves of evil . . .

654™. 'They have not interrogated My mouth' (Is.
XXX. 2) = from the proprium of the natural mau and not
from the Word.

659". 'In the mouth' (Ps. v. 9) = exteriorly.

763. 'Tlie mouth'=the thought whence is speech.

768-''. 'To dilate the mouth' (ls.lvii.4) = the delight
of the derivative thought.

782. ' The mouth ' = the thought.

^. By 'the mouth,' in the proper sense, is signified

the thought ; and, as man's speech is thence, by 'the
mouth' are signified many things which flow forth from
the thought ; as instruction, preaching, reasoning ; here,
reasoning . . .

794. 'The mouth' = doctrine, from which are instruc-
tion, preaching, and reasoning. Ex.

908". 'Jehovah hath set my mouth as a sharp sword'
(Is.xlix.2). By 'the mouth' of the prophet is signified
the Divine truth ; and therefore it is compared to 'a
sharp sword ' . . .

998. 'The mouth ' = thought, reasoning, religion, and

De Verbo 13*^. As regards myself, I have not been
allowed to take anything from the mouth of any Spirit,
nor from the mouth of any Angel, but from the mouth
of the Lord alone.

Move. See under ExciTEV-perdfits, and

Move. Ciere.

W. 34i«. They excite vomiting.

R.204<=. T.569'.

Move, Commove



Move, Commove. Cotnnmiere.
Motion, Commotion. Commotio.

A. 1066. 'The foundations of the earth do shake'
(Is.xxiv. 18).

^ 'The earth hath quaked before Him ' (Joel ii.


2776-'. If they only think from a certain interior
commotion . . .

3355^- 'I will commove the heaven, and the earth
shall be commoved out of its place' (Is.xiii.13). • •
The earth is said to be 'commoved out of its ijlace'
when the Church is changed as to state.

. 'Is this the man commoving the earth, com-

moving kingdoms?' (Is.xiv.i6). . . 'The earth' = the
Church, which he is said ' to commove, ' when he claims
for himself all things of it.

4060''. 'The powers of the heavens shall be shaken'
(Matt.xxiv.29)=the foundations of the Church, which
are said to be 'shaken-commorm ct concuti-' when they
perish. For the Chui-ch on earth is the foundation of
Heaven . . . and therefore when the man of the Church
is in so perverted a state that he no longer admits the
influx of good and truth, the powers of the heavens are
said to be 'shaken.'

5691. '(Joseph's) compassions were commoved' (Gen.
xliii. 30) = mercy from love.

5881. 'To be in consternation ' = commotion ; con-
sternation is nothing else. By commotion is meant a
new disposition and ordination of truths in the Natural.

8816. The commotion of all things at the presence of
the Divine. Sig.

8822. 'The whole mountain trembled exceedingly' =
the commotion [of Heaven]. . . That there is commotion
at the presence of the Divine. See above.

8917. 'The people saw and were commoved' (Ex.xx.
i8)=the tremor which there is when Divine truths are
being received.

10083''. By 'to move the water,' here, (John v. 3) was
signified vivification thi'ough acknowledgment and faith ;
thus also purification through truths. 'Motion' = a
state of life.

10406^. That it 'shall not be moved' (Is.xl.2i)=that
it cannot be weakened and destroyed.

D. Min. 4697. Concerning a certain Gentile who was
commoved from the Word.

. He was so commoved thereby that his commo-
tion from the internal was perceived . . .

E. 304'". 'The earth ' = the Church, which is said to
be 'commoved,' and 'to tremble' (Ps.xviii.7) when it is
perverted by truths being falsified ; and then the founda-
tions of the mountains are said 'to tremble,' and 'to
commove themselves ' (id. ) ; for the goods of love, which
are founded upon the truths of faith, vanish.

400*. The cliange and perversion of the Church is
signified by that 'the earth hath quaked, and the
heavens have trembled' (Joel ii. 10).

444'''. 'To be commoved in the viscera' (Luke x. 33)
= mercy and charity from the interior.

518'-*. By 'to be changed,' 'to be commoved,' 'to
be thrown into a tumult,' 'to be disturbed,' and 'to
tremble' (Ps.xlvi.2,3,s) is signified the state of truths
when they are perishing, and in their place there enter
falsities and evils ; consequently the state of the Church
when it is being vastated as to goods and being desolated
as to truths.

677. 'The rest became terrified ' = commotion of the
lower mind, and the conversion of those who had been
a little spiritual.

741'"- 'To commove the earth,' 'to make kingdoms
tremble' (Is.xiv. i6) = to destroy all things of the

J. (Post.) 58^. At this day the Quakers have not the
tremor and total shaking, as before ; but an uncei-tain
shaking at the left side of the body and face.

Move. Movere.

Motion. Moius.
Movement. Motio.
Motor. Motorius, Matrix.
See Earthquake, and Mobility.

A. 3355. 'A quake' = a change of state. 33s6,Ex.

3748*^. Endeavour produces act and motion, and must
be in them for them to come forth and subsist.

3884''. The cardiac pulse of Heaven . . . has corre-
spondence with . . . the systolic and diastolic motions
of the heart. W.381.

4223^. When man wills . . . and thinks, the organs
move themselves suitably.

4325. The muscles and the skin, and also the organs
of the senses, receive fibres for the most part from the
cerebrum : hence man has sense, and hence he has
motion according to his will.

=. And every particular is circumstanced accord-
ing to the quality and according to the state of the
general : so also [is it with] motion in man.

5173^. On the cessation of endeavour, action or motion

^. This is circumstanced as is the motion of the

muscles, whence is action : unless there is in it endea-
vour from the thought and will of the man, the motion
ceases ; for . . . when endeavour ceases, motion ceases
. . . and in motion nothing real comes forth except
endeavour. (Continued under Act. )

5605^. The motions and progressions in the other life
are nothing else, because they are from nothing else,
than changes of the state of life ...

^. As ' to go, ' and ' to be moved ' = to live, it was

said by the Ancients that in God we are moved, live,
and are; and by 'to be moved' was understood the
external of life . . .

8397"^. Consequently, by motions are not signified
motions, nor by journeyings journeyings ; but changes
and successions of states.

8911. Motion is nothing but continual endeavour;
for, when endeavour ceases, motion ceases ; and there-
fore there is nothing essential in motion except endea-
vour. The endeavour in man is will, and the motion




in him is action : so are they called in man, because in
him endeavour and motion are alive.

[A.] 9293. Man's deeds . . . regarded abstractedly from
the will, are only motions variously formed, and as it
were articulated, not unlike the motions of a machine,
thus inanimate; but the deeds regarded together with
the will are not such motions, but are forms of the will
shown before the eyes . . . From the will they have
their soul or life, and therefore the like can be said
about deeds as about motions ; namely, that nothing
lives in deeds except the will, as nothing does in
motions except endeavour. H.472.

9394'. Each bundle consists of many motor fibres ;
and each motor fibre of blood-vessels and nervous
fibres . . .

9473. No motion can come forth without eudeavour,
insomuch that when endeavour ceases, motion ceases ;
and therefore the internal of motion is endeavour, or
moving force. So it is with . . . living motion, which
is action . . .

9927. For the things which belong to motion ; as to
walk, to go, to progress, = a state of life . . .

10083^. For all motion corresponds to a state of
tliouglit. Hence progressions, journeyings, and like
things, which belong to motion, in the Word=a state
of life.

H. 228. Man cannot move even a step without the
influx of Heaven. This has been shown me by much
experience. It has been gi'anted to the Angels to move
my steps, my actions, my tongue and speech, as they
want, and this by influx into my will and thought ;
and it was found that I could [move] nothing of myself.

249^. For religious things . . . entei- the Spiritual
World, and move the Spirits who are there.

446'=. For all the vital motions depend upon (the
respiration and the heart).

W. loie. The motions of the Earth [in space] corre-
spond to the change of state of the Angels.

197'*. There is nothing essential in motion except

218. On the endeavours, forces, aud motions, in dead
subjects and in living subjects. (Quoted in full under

219. Let there be an application of these things to
. . living motion. . . Living motion in man is action,

which is produced by means of these forces by the will
united to the understanding.

". The general motor organs of the body . . , are

the heart and the lungs.

301. Nothing is moved except by life from the Lord
... so that it is the Truth, that in God we live, arc
moved, and are.

390. Therefore when the correspondence of these two
motions (of the heart and lungs) ceases, separation takes
])lace, which is death.

391"^. (Thus) the conjunction of the spirit and body
with man is by the correspondence of the cardiac motion
and the pulmonary motion of both. D.Wis.vii.Ex.

392. The reason these two motions . . . come forth

and persist, is that the universal angelic Heaven, both
in general and in particular, is in these two motions of
life . . . That Sim acts these two motions from the

401. Therefore the embryo cannot then move any-
thing of the body . . .

P. 279'. All these (viscera) are moved to their work
intrinsically only ; and to be moved intrinsically is to be
moved by changes and variations of the state and form.

R. 480. A movement of the lower mind with many
in the Church to receive the doctrine. Sig. and Ex.

B. 96. These, together with faith, affect and move
the will and thought of man . . .

T. 87. The heart without the respiration . . . does
not produce any motion . . .

576-. In every motion, aud derivatively in every
action, there is an active and a passive. Ex. and

Ad. 989^. It is a constant rule, that motion is a
certain perpetual endeavour, which is continued ; for,
as soon as endeavour recedes, motion comes to a
stand . . .

D. 1688. So that the motion (of these Spirits) was as
it were general and reciprocal ; for I have sometimes
felt such motions from a multitude of Spirits . . . From
it I could think that they were not interior ones, whose
motion is eS'ected by means of gyres.

2000. That not even the least little vaotion-moti-
uncula-is made by man apart from a stated law. Ex.

3394. When he was praising the Lord with an interior
movement ... it was granted to feel something of his
movement . . .

4089. He who is not in the life of love ... in Heaven
cannot move himself . . .

". Life itself is also represented by mobility.

5116. The celestials did not speak, but were con-
tinually acting ... He who sees the movements of their
body and its members in particular . . . perceives in-
numerable things. Ex.

6030. In the other life (such) learn to act (magically)
by correspondences . . . some by . . . various move-
ments of the members . . .

D. Love v^. For the heart and lungs are the two
fountains of all the general motions in the univei'sal
body . . . These also consociate the voluntary motor
life, which derives its auspices from the cerebrum, with
the natural motor life, which flows from the control of
the cerebellum.

xix. It is known that everything is moved from
endeavour ; and that when endeavour ceases, motion
ceases . . .

XX. Love is . . . the living force of all things . . .
There is no other origin of all endeavours, forces,
activities, and motions, in the universal world, than
the Divine love . . .

D. Wis. ii. The will and understanding ... are
forms within forms, ascending to the third degree .
and they are each of them the originai-y receptacles of

Move about



love and wisdom in the brains, where they are the
beginnings and heads of the fibres, through which their
endeavours and forces flow down to all things of the
body . . . and present the senses in the sensories, the
motions in the motories . . . ^

iii.5. The motion of the rest of the viscera (in the
embryo) is from (the heating of the heart and the
leaping of the liver) ; and it is this motion which, after
the middle of the gestation, is felt as pulsative. But
this motion is not from any life proper to the foetus.

vi. The heart and lungs are the two fountains of all
the natural motions in the body ; and the will and
understanding are the two fountains of all the spiritual
activities in the same body ; and the natural motions
of the body correspond to the activities of its spirit . . .

'. (Thus) all the living motions, which are called

actions, and which come forth by means of the muscles,
take place through the co-operation of the cardiac
motion and the pulmonary motion . . . and . . . these
two fountains of the motions of the body correspond to
the will and understanding.

vii. 3. Hence these two motions of the spirit inflow
into those two motions of the body. From experi-

^. Hence with men there is both an external and

an internal systolic and animatory motion . . . Thus
also the will together with the understanding can pro-
duce bodily motions . . .

4. As the life of the whole and the life of the parts
depend solely on these two universal motions ... it
follows that when these motions cease in the body, the
natural things which are material are separated from
the spiritual things which are substantial ; for they can-
not act together the same work . . .

^. Hence there is (no longer) a reciprocation of

the two vital motions . . .

X. 4. That the life of the will co-operates with the
life of the understanding in every motion ; and, on the
other hand, the life of the understanding with the life
of the will in every sense. Ex.

Move about. Motitare. D.3238. 3358.
See also Brood.

Move away. See Put p^wAW-amovere.

Moveable. Versatilis.

T. 373. The external man is moveable in its relation
to the internal.

437. With a revolving neck.

D. 12592. This signified that he was versatile . . .

4696. It was shown how versatile they were ... so
that all things were indeterminate. When one turned
himself, he changed his mind, like a revolving wheel,
into tlie opposite. . . A plane must be formed from the
truths of faith ... in the world ; otherwise their state
is versatile and evil.

Coro. 28. No more moveable than a door without a

Movement. See under Moment.

Much. See under Many.

Mucus. Mucus.
Mucous. Mucosus.

A. 4627-'. Those who were cast down related to the
mneus of the nostrils, and were dull and stupid, and
also devoid of conscience ; thus completely devoid of
interior perception.

5386. The mucous and salivary glands in the head
. . . correspond to tenacities of opinions, and also to
scruples of conscience in things not necessary. (Such
Spirits des. )

D. 939. The mammillary processes in the brain . . .
imbibe the phlegm of the medullary substance, and
excrete it into the nostrils, as phlegm, and reject it as
excrement entirely useless, as is the mucus of the
nostrils ; for it is not employed in the gullet ; it would
tlien inviscate the food, and destroy the appetite. (The
Spirits of this province des. 940. 941. 942. 943.)

1267. Concerning the mucus of the nostrils. Gen.

1268. Those who relate to the mucus of the nostrils
are those who, when they have once conceived hatred,
most tenaciously desire to be revenged, so that they
admit no reason . . . which hatred breathes nothing but
the death of the other ; for they then revolve nothing
else in their minds. These are that viscid mucus of the
nostrils. i269,Examp. 1270.

1272. They have an effect upon the stomach not un-
like that of the mucus of the nostrils. If much of it is
drawn into the stomach, it inviscates the food, and
obstructs the pores, so that there is no digestion.

1275. He was susceptible of no reason . . . His
thoughts are interior, such that they cannot lie
adequately described, he revolves so many hatreds
at once, and disperses them around ; so that the Spirits
around complained that they were also held as it were
bound by him ; thus he is like the mucus . .

1276. The mucus, therefore, in the spiritual sense, =
tenacious hatreds . . .

3718a. They are carried (away from the brain)
through various excrementitious ways ; I supposed
through the way of the mucus into the nostrils ; but
it was not through that way ; but through the pores of
the bone of the skull towards the external skin . . .

4030. I perceived that they are such as relate to the
mucus of the nostrils ; and that they insinuate them-
selves thither in order to insidiate ; and they are
adulteresses and are devoid of conscience . . . They
marvelled that there should be anybody who has con-
science ; and therefore they are the mucus of the
nostrils . . . and are spurious and to be rejected.

4034. Those mucuses also were indignant . .

4035. When those mucuses were inflowing, it was
perceived that they moved the tongue towards a decayed
tooth. Also a feeling of gnawing as of lice at the back
of the neck, and an itching in the nates, were from them.




[D.]6o69. XXX. They who are iu the delight of variety
ill adultery are those who love congress with beasts ; and
they become like the mnciis of the nostrils.

Mud. Gyttja.

D. 4788. What a marshy place, or mud, is. Ex.

(See Maksh.)

Mufti. Mufti.

D. 4658<i. He had held the place of mufti at Con-

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 190 of 231)