Daniel 2:1-28 God revealeth the secret things

2 And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.

² Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king.
³ And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream.
⁴ Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.
⁵ The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill.
⁶ But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof.
⁷ They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it.
⁸ The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me.
⁹ But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof.
¹⁰ The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean.
¹¹ And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh.
¹² For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon.
¹³ And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain.
¹⁴ Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon:
¹⁵ He answered and said to Arioch the king's captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel.
¹⁶ Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation.
¹⁷ Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions:
¹⁸ That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon.
¹⁹ Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven.
²⁰ Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his:
²¹ And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding:
²² He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.
²³ I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter.
²⁴ Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation.
²⁵ Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation.
²⁶ The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
²⁷ Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king;
²⁸ But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;
-Daniel 2:1-28 King James Version (KJV)

Here we have an example of the difference between the teachings of so called wise men; represented by the magicians, astrologers, sorcerers, and the Chaldeans; and a wise man who is receiving the deep and secret things direct from God. In this day and age mankind are making a similar mistake, that is they are following the so called wise Priest's interpretation of the Bible and rejecting the deeper secret Teachings of the Ascended Masters which come directly from God.



Protestantism in America: A Narrative History by Jerald C. Brauer

Chapter 1: The Churches Arrive



...in England, another group of believers were driven to seek haven in the New World. In 1608, a group of Protestants called the Separatists fled from England and settled in Holland. There they hoped to find freedom to worship as they believed.

"Separatist" was the name given to those people, a type of Puritan, who were dissatisfied with the worship and practice of the Church of England; consequently, they withdrew from the Church and formed their own congregations....

On July 21, 1620, the congregation met together for the last time. Their ship, The Speedwell, was ready in the port of Leyden. John Robinson preached a heart-warming farewell sermon and gave stirring advice to those departing. He reminded his congregation that they must follow him no farther than he followed Christ, and he urged them to be open to all truth from the ministry of others who live in Christ.
"Let us be certain, brethren, that the Lord hath more truth and light yet to break forth out of his holy Word. It cannot be possible that we have so recently come out of such great anti-Christian darkness and already stand in the full light of divine truth.

"Is it not a pity," he said, "that the Churches of the Reformation, starting so gloriously, have stopped short in their reforms? Lutherans stop with what Luther saw. Calvinists cannot be drawn beyond what was revealed and imparted to Calvin. God has not revealed his whole will to these men.

"If Luther and Calvin were living," he cried, "they would be as ready and willing to embrace further light, as that they had received. Search the Scriptures and learn the depth of the covenant God has worked out," he exhorted.

With the prophetic utterance ringing in their ears, "There shall yet be more light," the Pilgrims sailed for England, where, after abandoning the unseaworthy Speedwell, 101 of them crowded aboard the Mayflower and sailed for America...
(http://www.religion-online.org/showchapter.asp?title=1663&C=1655)

Doctrine of Sacred Scriptures, by Emanuel Swedenborg, [1763], tr. by John F. Potts [1904] at sacred-texts.com
51.

i.The Word cannot be understood without doctrine. This is because the Word in the sense of the letter consists exclusively of correspondences, to the end that things spiritual and celestial may be simultaneous or together therein, and that every word may be their container and support. For this reason, in some places in the sense of the letter the truths are not naked, but clothed, and are then called appearances of truth. Many truths also are accommodated to the capacity of simple folk, who do not uplift their thoughts above such things as they see before their eyes. There are also some things that appear like contradictions, although the Word when viewed in its own light contains no contradiction. And again in certain passages in the Prophets, names of persons and places are gathered together from which, in the letter, no sense can be elicited, as in those passages adduced above (n. 15). Such being the Word in the sense of the letter, it is evident that it cannot be understood without doctrine. [2] But to illustrate this by examples. It is said, That Jehovah repents (Exod. 32:12, 14; Jonah 3:9; 4:2); And also That Jehovah does not repent (Num. 23:19; 1 Sam. 15:29). Without doctrine these passages cannot be reconciled. It is said That Jehovah visits the iniquity of the fathers upon the sons to the third and fourth generation (Num. 14:18); And it is also said that The father shall not die for the son, nor the son for the father, but everyone for his own sin (Deut. 24:16). Interpreted by doctrine these passages are not discordant, but are in agreement. [3] Jesus says, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for everyone that asketh shall receive, and he that seeketh shall find, and to him that knocketh it shall be opened (Matt. 7:7-8; 21:21-22). Without doctrine it might be believed that everyone will receive what he asks for; but from doctrine it is believed that whatever a man asks not from himself but from the Lord is given; for this also is what the Lord says, If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you (John 15:7). [4] The Lord says, Blessed are the poor, for theirs is the kingdom of God (Luke 6:20). Without doctrine it may be thought that heaven is for the poor and not for the rich, but doctrine teaches that the poor in spirit are meant, for the Lord says, Blessed are the poor in spirit; for theirs is the kingdom of heaven (Matt. 5:3). [5] The Lord says, Judge not, that ye be not judged; for with what judgment ye judge ye shall be judged (Matt. 7:1-2; Luke 6:37). Without doctrine this might be cited to confirm the notion that it is not to be said of what is evil that it is evil, thus that an evil person is not to be judged to be evil; yet according to doctrine it is lawful to judge, but justly; for the Lord says, Judge righteous judgment (John 7:24). [6] Jesus says, Be not ye called Teacher, for One is your Teacher, even the Christ. And call no man your father on the earth; for One is your Father in the heavens. Neither be ye called masters; for One is your Master, the Christ (Matt. 23:8-10). Without doctrine it would seem that it is not lawful to call any person teacher, father, or master; but from doctrine it is known that in the natural sense it is lawful to do this, but not in the spiritual sense. [7] Jesus said to His disciples, When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28). From these words it may be inferred that the Lord's disciples will sit in judgment, when yet they can judge no one. Doctrine therefore must reveal this secret by explaining that the Lord alone, who is omniscient and knows the hearts of all, will sit in judgment, and is able to judge; and that His twelve disciples mean the church as to all the truths and goods it possesses from the Lord through the Word; from which doctrine concludes that these truths will judge everyone, according to the Lord's words in John 3:17-18; 12:47-48. [8] He who reads the Word without doctrine does not see the consistency of what is said in the prophets about the Jewish nation and Jerusalem - that the church with that nation, and its seat in that city, will remain to eternity; as in the following passages: Jehovah will visit his flock the house of Judah, and will make them as a horse of glory in war; from him shall come forth the corner stone, from him the nail, and from him the bow of war (Zech. 10:3-4, 6-7). Behold I come, that I may dwell in the midst of thee. And Jehovah shall make Judah an inheritance, and shall again choose Jerusalem (Zech. 2:10, 12). It shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and Judah shall be to eternity, and Jerusalem from generation to generation (Joel 3:18-20). Behold, the days come in which I will sow the house of Israel and the house of Judah with the seed of man, and in which I will make a new covenant with the house of Israel, and with the house of Judah; and this shall be the covenant, I will put My law in their inward parts, and will write it upon their heart and I will be their God, and they shall be My people (Jer. 31:27, 31, 33). In that day ten men shall take hold, out of all the languages of the nations, of the skirt of a man that is a Jew, saying, We will go with you, for we have heard that God is with you (Zech. 8:23). So in other places, as Isa. 44:21, 24, 26; 49:22, 23; 65:9; 66:20, 22; Jer. 3:18; 23:5; 50:19, 20; Nahum 1:15; Mal. 3:4. In these passages the Lord's advent is treated of, and that this [establishment of the Jews] will then come to pass. [9] But the contrary is declared in many other places, of which this passage only shall be adduced: I will hide My face from them, I will see what their latter end shall be, for they are a generation of perversions, sons in whom is no faithfulness. I said, I will cast them into outermost corners, I will make the remembrance of them to cease from man, for they are a nation void of counsel, neither is there understanding in them; their vine is of the vine of Sodom, and of the fields of Gomorrah; their grapes are grapes of gall; their clusters are of bitternesses; their wine is the poison of dragons, and the cruel venom of asps. Is not this hidden with Me, sealed up among My treasures? To Me belongeth vengeance and retribution (Deut. 32:20-35). It is of that same nation that these things are said. And things of the same purport are said elsewhere, As in Isa. 3:1-2, 8; 5:3, 6; Deut. 9:5-6; Matt. 12:39; 23:27-28; John 8:44; and in Jeremiah and Ezekiel throughout. These passages which seem contradictory will however from doctrine be seen to accord, for this teaches that in the Word "Israel" and "Judah" do not mean Israel and Judah, but the church in both senses, in one that it is devastated, in the other that it is to be set up anew by the Lord. Other things like these exist in the Word, from which it plainly appears that the Word cannot be understood without doctrine.

52.

From all this it is evident that they who read the Word without doctrine, or who do not acquire for themselves doctrine from the Word, are in obscurity as to every truth, and that their minds are wavering and uncertain, prone to errors, and pliant [or easily influenced] to heresies [opinion or doctrine at variance with the orthodox or accepted doctrine, especially of a church or religious system] which they also embrace wherever inclination or authority favors, and their reputation is not endangered. For the Word is to them like a lampstand without a lamp, and in their gloom they seem to see many things, and yet see scarcely anything, for doctrine alone is a lamp. I have seen such persons examined by angels, and found to be able to confirm from the Word whatever they please, and it was also found that they confirm what is of their own love and of the love of those whom they favor. And I have seen them stripped of their garments, a sign that they were devoid of truths; for in the spiritual world garments are truths.

53.

ii. Doctrine must be drawn from the sense of the letter of the Word, and be confirmed thereby...

54.

That by means of doctrine the Word not only becomes intelligible, but also as it were shines with light, is because without doctrine it is not understood, and is like a lampstand without a lamp, as has been shown above. By means of doctrine therefore the Word is understood, and is like a lampstand with a lighted lamp. The man then sees more things than he had seen before, and also understands those things which before he had not understood. Dark and contradictory things he either does not see and passes over, or sees and interprets them so that they agree with the doctrine. The experience of the Christian world attests that the Word is seen from doctrine, and is also interpreted according to it. All the Reformed [Churches] see and interpret the Word from and according to their own doctrine; so do the [Roman Catholic] Papists from and according to theirs, and even the Jews do so from and according to theirs; thus from a false doctrine all see falsities, and from a true doctrine truths. It is evident therefore that true doctrine is like a lamp in the dark, and a guidepost on the way. But doctrine is not only to be drawn from the sense of the letter of the Word, but must also be confirmed thereby; for if not so confirmed the truth of doctrine appears as if only man's intelligence were in it, and not the Lord's Divine wisdom; and so the doctrine would be like a house in the air, and not on the earth, and would lack a foundation...

56.

...If a man is not first in genuine truths he may falsify the Word by means of some correspondences with which he is acquainted, by connecting them together and interpreting them so as to confirm that which cleaves to his mind from some principle previously received. Moreover the spiritual sense of the Word is not given anyone except by the Lord alone, and it is guarded by Him as heaven is guarded, for heaven is in it...

57.

iii. The genuine truth which must be of doctrine appears in the sense of the letter to none but those who are in enlightenment from the Lord. Enlightenment is from the Lord alone, and exists with those who love truths because they are truths and make them of use for life. With others there is no enlightenment in the Word. The reason why enlightenment is from the Lord alone is that the Lord is in all things of the Word. The reason why enlightenment exists with those who love truths because they are truths and make them of use for life is that such are in the Lord and the Lord in them. For the Lord is His own Divine truth, and when this is loved because it is Divine truth (and it is loved when it is made of use), the Lord is in it with the man. This the Lord teaches in John: In that day ye shall know that ye are in Me and I in you. He that hath My commandments, and doeth them, he loveth Me, and I will love him, and will manifest Myself to him; and I will come unto him, and make My abode with him (John 14:20-21, 23). And in Matthew: Blessed are the pure in heart, for they shall see God (Matt. 5:8). These are they who are in enlightenment when they are reading the Word, and to whom the Word shines and is translucent.

58.

The reason why the Word shines and is translucent with such, is that there is a spiritual and celestial sense in every particular of the Word, and these senses are in the light of heaven, so that through these senses and by their light the Lord flows into the natural sense, and into the light of it with a man. This causes the man to acknowledge the truth from an interior perception, and afterwards to see it in his own thought, and this as often as he is in the affection of truth for the sake of truth. For perception comes from affection, and thought from perception, and thus is produced the acknowledgment which is called faith...
59.
With such men the first thing is to get for themselves doctrine from the sense of the letter of the Word, and thus light a lamp for their further advance. Then after doctrine has been procured, and a lamp thus lighted, they see the Word by its means. Those however who do not procure doctrine for themselves, first make investigation as to whether the doctrine delivered by others and received by the general body accords with the Word, and they assent to what accords, and from what does not accord they dissent. In this way it becomes to them their own doctrine, and through doctrine their faith. But this takes place only with those who not being taken up with worldly affairs are able to exercise discernment. If these persons love truths because they are truths, and make them of use for life, they are in enlightenment from the Lord. All others who are in some life according to truths can learn from them.
60.
The contrary takes place with those who read the Word from the doctrine of a false religion, and still more with those who confirm that doctrine from the Word, having in view their own glory or this world's riches. With them the truth of the Word is as it were in the shade of night, and what is false is as in the light of day. They read what is true, but do not see it; and if they see the shadow of it they falsify it. These are they of whom the Lord says that: They have eyes, but see not; and ears, but do not understand (Matt. 13:13). For nothing else blinds a man except his own and the confirmation of what is false. Man's own is the love of self and the derivative conceit of self-intelligence; and the confirmation of what is false is thick darkness counterfeiting the light. The light of such men is merely natural, and their sight is like that of one who sees phantoms in the gloom. 61.
I have been permitted to converse with many after death who had believed that they would shine in heaven like the stars, because, as they said, they had regarded the Word as holy, had often read it through, had collected from it many things by which they had confirmed the tenets of their faith, and had thereby been celebrated in the world as learned men. On this account they believed they would be Michaels and Raphaels. [2] Many of them however have been examined in respect to what was the love from which they had studied the Word, and some of them were found to have done so from the love of self, that they might appear great in the world, and be revered as dignitaries of the church; and others of them had done so from the love of the world, that they might get rich. When examined as to what they knew from the Word, it was found that they knew nothing of genuine truth from it, but only such as is called truth falsified, which in itself is falsity. And they were told that this was because their ends (or what is the same their loves) had been themselves and the world, and not the Lord and heaven. When men read the Word while themselves and the world are the ends in view, their minds cleave to themselves and the world, and this causes them to be constantly thinking from their own, which is in thick darkness in respect to all things of heaven, in which state the man cannot be withdrawn by the Lord from his own, and thus be raised into the light of heaven, and consequently cannot receive through heaven any influx from the Lord. [3] I have even seen them admitted into heaven, but when they were found to be devoid of truths, they were cast down; yet the conceit remained that they deserved heaven. Very different has it been with those who had studied the Word from the affection of knowing truth because it is truth, and because it is of service to the uses of life, not only to their own uses but also to those of the neighbor. I have seen these raised up into heaven, and thus into the light in which is Divine truth there, and at the same time exalted into angelic wisdom and its happiness, which is eternal life.
62.
VI. BY MEANS OF THE SENSE OF THE LETTER OF THE WORD THERE IS CONJUNCTION WITH THE LORD AND ASSOCATION WITH THE ANGELS...
63.
The reason why there is association with the angels of heaven by means of the sense of the letter is that the spiritual sense and celestial sense are in it, and the angels are in these senses, the angels of the spiritual kingdom being in the Word's spiritual sense, and those of the celestial kingdom in its celestial sense. These senses are evolved from the Word's natural sense which is the sense of the letter while a true man is in it...
64.
It has been made plain to me by much experience that the spiritual angels are in the spiritual sense of the Word, and the celestial angels in its celestial sense. While reading the Word in its sense of the letter it has been given me to perceive that communication was effected with the heavens, now with this society of them... and that what I understood according to the natural sense, the spiritual angels understood according to the spiritual sense, and the celestial angels according to the celestial sense, and this in an instant. As I have perceived this communication many thousands of times, there remains with me no doubt about it. Moreover there are spirits beneath the heavens who abuse this communication; they recite some sayings from the sense of the letter, and immediately observe and take note of the society with which communication is effected. This I have frequently seen and heard. From these things it has been given me to know by actual experience that the Word in respect to its sense of the letter is the Divine medium of conjunction with the Lord and with heaven. (Concerning this conjunction by the Word see also what is said in Heaven and Hell, n. 303-310.)...
68.
Another reason why association of man with angels exists by means of the natural or literal sense of the Word is that in every man from creation there are three degrees of life - celestial, spiritual, and natural - but so long as he is in this world he is in the natural, and is at the same time in the spiritual insofar as he is in genuine truths, and in the celestial insofar as he is in a life according to them; but still he does not come into the spiritual or celestial itself until after death. But of this more elsewhere.

Daniel 1:17 Daniel understood all visions & dreams

'Daniel had understanding in all visions and dreams.' -Daniel 1:17

The universal way in which God symbolically reveals things to all of us is through visions and dreams. By studying these and learning to interpret them correctly we can see how ourselves and others are progressing spiritually or we can receive other important information to guide us in our lives. 

Personally I keep a Dream and Vision Journal and I often use, as a guide, the teachings of Emanuel Swedenborg to help me interpret a dream. The site I use is 

https://newchristianbiblestudy.org/advanced-search/

then click on Swedenborg's works and type in key words such as; flooding signifies. As a result a list of quotes will appear which may help to unlock the dream's symbolism.  

Ezekiel 47:1,8-11 Waters from under the house

47 Afterward he brought me again unto the door of the house; and, behold, waters issued out from under the threshold of the house eastward: for the forefront of the house stood toward the east, and the waters came down from under from the right side of the house, at the south side of the altar.

8 Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.

9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.

10 And it shall come to pass, that the fishers shall stand upon it from Engedi even unto Eneglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, exceeding many.

11 But the miry places thereof and the marishes thereof shall not be healed; they shall be given to salt. -Ezekiel 47:1,8-11King James Version (KJV)

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

342.

...[7] In Ezekiel: The angel brought me back unto the entrance of the house; where behold, waters went out from under the threshold of the house towards the east. Then he said unto me, These waters go out toward the eastern border, and go down into the plain, and come towards the sea; they are sent forth into the sea that the waters may be healed; whence it cometh to pass that every living soul that creepeth, whithersoever the brooks come, shall live; whence it is that there are exceeding many fish, because these waters come thither, and they are healed, that everything may live whither the brook cometh. According to their kind shall the fish be, as the fish of the great sea, exceeding many. The miry places thereof and the marshes thereof are not healed; they are given to the salt (Ezek. 47:1, 8-11). "The waters going out from under the threshold of the house towards the east" signify truths from a celestial origin, "waters" meaning truths, "the east" the good of heavenly love, and "house" heaven and the church; the "plain into which the waters go down," and "the sea into which they come," signify the ultimates [or lowest degrees] of heaven and the church, consequently those who are in ultimates..., namely, those who are only in the knowledges of truth from the outmost sense of the Word, and apprehend those knowledges naturally and sensually. When such are in simple good, they receive the influx of the higher heavens, whence it is that they also receive in their knowledges what is spiritual, and thus some spiritual life. This is meant by "the waters are sent forth into the sea, that the waters may be healed; whence it cometh to pass that every living soul that creepeth, whithersoever the brooks come, shall live;" likewise by these words, "whence it cometh that there are exceeding many fish, because these waters come thither, and they are healed." But those who are such, and are not good, are meant by these words, "The miry places thereof and the marshes thereof are not healed; they are given to salt;" "to be given to salt" signifying not to receive spiritual life, but to remain in a life merely natural, which, separate from spiritual life, is defiled by falsities and evils, which are "miry places" and "marshes." ...[10] This significance of "sea" and "fishes" comes from the appearance in the spiritual world; all societies there appear surrounded by an atmosphere corresponding to their affections and thoughts; those in the third heaven appear in an atmosphere pure as the ethereal [upper purer air] atmosphere; those in the second heaven appear in an atmosphere less pure, like the aerial; while the societies in the lowest part of heaven appear surrounded by an atmosphere, as it were watery; but those in the hells appear surrounded by gross and impure atmospheres, some of them as if in black waters, and others in other ways. It is the affections and the thoughts therefrom that produce these appearances around them; for spheres are exhaled from all, and these spheres are changed into such appearances. (Of these spheres, see Arcana Coelestia, n. 2489, 4464, 5179, 7454, 8630.) It is also from the appearance in the spiritual world that those who are in spiritual affection and in thought therefrom are signified by "the birds of heaven," and those who are in natural affection and in thought therefrom by "fishes;" for both birds and fishes appear there, birds over the lands, and fishes in the seas. The affections and consequent thoughts of those who are there are what so appear; this is known to all who are in that world; and both the birds and the fishes have been many times seen by me: this appearance is from correspondence. From this it can be seen why "seas" signify the generals of truth, and "whales" and "fishes" the affections and thoughts of those who are in the generals of truth. That "seas" signify the generals of truth has been shown above (n. 275). ...[12] For this reason, from these words in Revelation: I saw a new heaven and a new earth; for the first heaven and the first earth were passed away (Rev. 21:1). It has been understood heretofore that the visible heaven and the habitable earth were to perish, and that a new heaven and a new earth were to arise. That "heaven" here means the heaven where angels are, and "earth" means the church where men are, and that these are to become new, those who think merely naturally and sensually..., and therefore do not understand; for they do not suffer their mind to be elevated out of the natural light into spiritual light. With such this is difficult, so much so that they can hardly bear that the Word should have any meaning beyond what the letter in its own sense declares and the natural man apprehends. Such persons are not unlike those birds that see and sing in dark places, but in the light of day blink with their eyes and see but little. The good among such are like these birds, and also like flying fishes; but the evil of this class are like night owls and horned owls, which altogether shun the light of day, or like fishes that cannot be elevated into the air without loss of life. The reason is that with the good of this class the internal spiritual man receives some little spiritual influx from heaven, consequently some perception that a thing is so although they do not see it; while with the evil of this class the internal spiritual man is entirely closed up. For everyone has an internal and an external man, or a spiritual and a natural; the internal or spiritual man sees from the light of heaven, but the external or natural man sees from the light of the world.

Ezekiel 31:13,16 Lower earth in the Spirit World

¹³ Upon his ruin shall all the fowls of the heaven remain, and all the beasts of the field shall be upon his branches:

¹⁶ I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether [lower] parts of the earth. -Ezekiel 31:13,16 King James Version (KJV)

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com
4728.

...men who have been in principles of falsity are after death kept awhile under the lower earth, until falsities have been removed from them... The lower earth is next under the feet [of heaven which is in the form of a Grand Man] and the region round about for a short distance. Here are most persons after death, before they are taken up into heaven. This [lower] earth is also frequently mentioned in the Word. Beneath it are the places of vastation, which are called "pits," and below them and round about for a considerable extent, are hells. [2] From this it is in some measure plain what is meant by "hell," what by the "lower earth," and what by a "pit," when mentioned in the Word, as in Isaiah: Thou hast been brought down to hell, to the sides of the pit. Thou hast been cast forth out of thy grave like an abominable shoot, the raiment of those that are slain, thrust through with the sword, that go down to the stones of the pit (Isa. 14:15, 19); speaking of the king of Babylon, by whom is represented the profanation of truth; for a "king" is truth (n. 1672, 2015, 2069, 3009, 4581), and "Babylon" profanation (n. 1182, 1326). "Hell" is where the damned are, and their damnation is compared to an abominable shoot, and to the raiment of those that are slain and thrust through with the sword, that go down to the stones of the pit. The "raiment of those that are slain" is truth profaned; "those thrust through with the sword" are they in whom truth has been extinguished; the "pit" is falsity which must be vastated; "stones" are the borders, whence also they are called the "sides," for round about the pits are hells... From this it is also plain that without the internal sense it could not possibly be known what is here meant. [3] So too in Ezekiel: When I shall bring thee down with them that descend into the pit, to the people of an age, and shall make thee to dwell in the earth of the lower regions, in desolations from an age, that thou dwell not with them that go down into the pit; then will I set adornment in the land of the living (Ezek. 26:20); "they that descend into the pit" denote those who are sent into vastation; "not to dwell with them that go down into the pit" means to be delivered from falsities. [4] Again: That none of all the trees of the waters exalt themselves for their stature, neither send their branch among the tangled boughs, nor stand over them for their height, all that drink water; they shall all be delivered unto death, to the lower earth in the midst of the sons of men, to them that go down into the pit. I will make the nations to shake at the sound of his ruin, when I make him go down into hell with them that go down into the pit; and all the trees of Eden, the choice and chief of Lebanon, all that drink waters, shall be comforted in the lower earth (Ezek. 31:14, 16); this is said of Egypt, by which is signified the knowledge that of itself enters into the mysteries of faith, that is, those who so enter (n. 1164, 1165, 1186). From what has been said above it is clear what is signified by "hell," by the "pit," and by the "lower earth," which are here mentioned by the prophet... [6] That a "pit" is the vastation of falsity, and in the abstract sense falsity, is still more evident in Isaiah: They shall be gathered with a gathering as the bound to the pit, and shall be shut up in the prison; yet after a multitude of days shall they be visited (Isa. 24:22)... As a "pit" signifies falsity, and the "blind" signify those who are in falsities (n. 2383), the Lord therefore says, Let them alone; they are blind leaders of the blind, for if the blind lead the blind, both shall fall into a pit (Matt. 15:14; Luke 6:39)...

Spiritual Diary, by Emanuel Swedenborg, [1758], tr. by Bush, Smithson and Buss [1883-9] at sacred-texts.com

1771
CONCERNING THOSE WHO ARE IN THE LOWER EARTH (There are in the lower earth many mansions or many places where those are detained who are undergoing preparation. [Their position is] nearly under the left foot, [of heaven which is in the form of a Grand Man] a little in front, and rising up to a very considerable altitude. Many are held in a kind of obscurity, especially such as are in almost a middle state between the life of the body and its sleep; and there they think scarcely at all, barely remembering at times what they had done in their lifetime from a rash and evil prompting, but still not so that they are tormented by conscience on account of it; for those in that region are not such as have done evil with a clear conscience and of set purpose, but yet they have perpetrated evil, although it has been from imprudence,) for they might have known in the life of the body that it was evil, as they were thus instructed from the Word of the Lord; but the Word of the Lord, after their principles were firmly adopted, could not penetrate, inasmuch as they persisted in the imprudence of their life...

1772

(Those who are in the lower earth are not indeed within the Grand Man, [of heaven] but without, yet they live from the Lord's life.) Concerning these it was said that there are great numbers there, and that some are detained there through long periods of time, even for ages, until they are vastated. - 1748, March 29.

Ezekiel 28:11-19 Say unto the king of Tyrus

¹¹ Moreover the word of the Lord came unto me, saying,
¹² Son of man, take up a lamentation upon the king of Tyrus, and say unto him, Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty.¹³ Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.¹⁴ Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire.¹⁵ Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee.¹⁶ By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: therefore I will cast thee as profane out of the mountain of God: and I will destroy thee, O covering cherub, from the midst of the stones of fire.
¹⁷ Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness: I will cast thee to the ground, I will lay thee before kings, that they may behold thee.¹⁸ Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick; therefore will I bring forth a fire from the midst of thee, it shall devour thee, and I will bring thee to ashes upon the earth in the sight of all them that behold thee.¹⁹ All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more.-Ezekiel 28:11-19 King James Version (KJV)

True Christian Religion, by Emanuel Swedenborg, [1771], tr. by John C. Ager [1906] at sacred-texts.com

260

It must be understood, moreover, that the sense of the letter is a guard for the genuine truths concealed within it, that they may not be injured. It is a guard in this way, that it may be turned hither and thither, and explained according to each one's understanding of it, and yet without injury or violence to its internal. For no harm is done when one person understands the sense of the letter in one way, and another in another way; but the harm is done when falsities are brought in which are contrary to Divine truths... The sense of the letter of the Word as such a guard is signified in the Word by "cherubs," and is there described in this way. This guard is signified by the cherubs that were placed at the entrance to the garden of Eden, after Adam and his wife had been expelled from it, about which we read as follows: When Jehovah God had driven man out He made cherubs to dwell at the east of the garden of Eden and the flame of a sword turning every way to keep the way of the tree of life (Gen. 3:23, 24). [2] No one can see what this means, unless he knows what is signified by "cherubs" and by "the garden of Eden," and by "the tree of life" there, and finally by "the flame of a sword turning every way." These particulars are explained in the exposition of this chapter in the Arcana Coelestia, published at London, namely, that "cherubs" signify a guard; "the way of the tree of life" signifies entrance to the Lord, which man obtains through the truths of the spiritual sense of the Word; "the flame of a sword turning every way" signifies Divine truth in outmost things, like the Word in the sense of the letter, which sense may be so turned. The same is meant by, The cherubs of gold placed at the two ends of the mercy-seat, which was over the ark in the tabernacle (Exod. 25:18-21), "the ark" signifying the Word, because the Decalogue [or the Ten Commandments,] which it contained, was the primitive of the Word, and the "cherubs" signifying a guard... [3] Because "cherubs" signify a guard, that the Lord, heaven, and Divine truth such as it is interiorly in the Word, be not approached immediately, but mediately through outmosts, it is said of the king of Tyre: Thou sealest up thy measure, full of wisdom and perfect in beauty; thou hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects; I have destroyed thee, O protecting cherub, in the midst of the stones of fire (Ezek. 28:12-14, 16). "Tyre" signifies the church as to knowledges of good and truth and therefore "the king of Tyre" signifies the Word, in which and from which those knowledges are; and here the Word in its outmost is evidently signified, and protection by "the cherub," for it is said, "Thou sealest up thy measure," "every precious stone was thy covering," "thou cherub, the spreading out of one that protects," also, "O protecting cherub." The "precious stones" there mentioned mean the things belonging to the sense of the letter (as may be seen above, n. 217, 218)...

Ezekiel 26:20 The lower earth in the Spirit World

²⁰ When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living;

-Ezekiel 26:20 King James Version (KJV)

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

4728

...men who have been in principles of falsity are after death kept awhile under the lower earth, until falsities have been removed from them... The lower earth is next under the feet [of heaven which is in the form of a Grand Man] and the region round about for a short distance. Here are most persons after death, before they are taken up into heaven. This [lower] earth is also frequently mentioned in the Word. Beneath it are the places of vastation, which are called "pits," and below them and round about for a considerable extent, are hells. [2] From this it is in some measure plain what is meant by "hell," what by the "lower earth," and what by a "pit," when mentioned in the Word, as in Isaiah: Thou hast been brought down to hell, to the sides of the pit. Thou hast been cast forth out of thy grave like an abominable shoot, the raiment of those that are slain, thrust through with the sword, that go down to the stones of the pit (Isa. 14:15, 19); speaking of the king of Babylon, by whom is represented the profanation of truth; for a "king" is truth (n. 1672, 2015, 2069, 3009, 4581), and "Babylon" profanation (n. 1182, 1326). "Hell" is where the damned are, and their damnation is compared to an abominable shoot, and to the raiment of those that are slain and thrust through with the sword, that go down to the stones of the pit. The "raiment of those that are slain" is truth profaned; "those thrust through with the sword" are they in whom truth has been extinguished; the "pit" is falsity which must be vastated; "stones" are the borders, whence also they are called the "sides," for round about the pits are hells... From this it is also plain that without the internal sense it could not possibly be known what is here meant. [3] So too in Ezekiel: When I shall bring thee down with them that descend into the pit, to the people of an age, and shall make thee to dwell in the earth of the lower regions, in desolations from an age, that thou dwell not with them that go down into the pit; then will I set adornment in the land of the living (Ezek. 26:20); "they that descend into the pit" denote those who are sent into vastation; "not to dwell with them that go down into the pit" means to be delivered from falsities.

Ezekiel 9:4-6 Set a mark upon the foreheads

⁴ And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
⁵ And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:⁶ Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.-Ezekiel 9:4-6 King James Version (KJV)

Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

9936.

...[2] As the forehead with man corresponds to his love, therefore they who are in celestial love (that is, in love to the Lord from the Lord) are said to have "a mark on their foreheads," by which is signified that they are under the Lord's protection, because they are in His love, as in the following passages: Jehovah said, Go through the midst of Jerusalem, and set a mark upon the foreheads of the men that groan and sigh for all the abominations that are done in the midst thereof; and smite; let not your eye spare; but come not near against any man upon whom is the mark (Ezek. 9:4-6). Behold the Lamb standing on the Mount Zion, and with Him a hundred and forty and four thousand, having the name of His Father written on their foreheads (Rev. 14:1). They shall see the faces of God and of the Lamb, and His name shall be on their foreheads (Rev. 22:4). It was said that they should not hurt the grass of the earth, neither any green thing, nor any tree; but only the men that have not the mark of God on their foreheads (Rev. 9:4). [3] "Having the mark," or seal, "of God," and "the name of God," "on their foreheads," denotes to be in safety from the infestation of evils which are from hell, because they are in the Lord through love; "the grass and the green thing," which were not to be hurt, denote the memory-truth through which is the truth of faith (n. 7571, 7691); "the tree," which also was not to be hurt, denotes the perception of truth from good (n. 103, 2163, 2722, 2972, 4552, 7692)...