Heaven and its Wonders and Hell Part 36

The rich man in h.e.l.l said to Abraham that he was tormented in flame (Luke 16:24).

In these and in many other pa.s.sages "fire" means the l.u.s.t pertaining to love of self and love of the world, and the "smoke" therefrom means falsity from evil.

571. As the l.u.s.t of doing the evils that are from the love of self and of the world is meant by "infernal fire," and as such is the l.u.s.t of all in the h.e.l.ls (as shown in the foregoing chapter) so when the h.e.l.ls are opened there is an appearance of fire with smoke, such as is seen in conflagrations, a dense fire from the h.e.l.ls where the love of self prevails, and a flaming fire from the h.e.l.ls where love of the world prevails. But when the h.e.l.ls are closed this fiery appearance is not seen, but in its place there is a kind of obscurity like a condensation of smoke; although the fire still rages within, as can be seen by the heat exhaling therefrom, which is like the heat from the burnt ruins after a fire, and in some places like the heat from a heated furnace, in others like the heat from a hot bath. When this heat flows into man it excites l.u.s.ts in him, and in evil men hatred and revenge, and in the sick insanities. Such is the fire or such the heat that affects those who are in the above-mentioned loves, because in respect to their spirit they are attached to those h.e.l.ls, even while living in the body. But it must be understood that those who are in the h.e.l.ls are not in fire; the fire is an appearance; those there are conscious of no burning, but only of a warmth like that which they had felt when in the world. This appearance of fire is from correspondence, since love corresponds to fire, and all things seen in the spiritual world are seen in accordance with correspondences.

572. It must be noted that this infernal fire or heat is changed into intense cold when heat from heaven flows in; and those who are in it then shiver like those seized with chills and fever, and are inwardly distressed; and for the reason that they are in direct opposition to the Divine; and the heat of heaven (which is Divine love) extinguishes the heat of h.e.l.l (which is the love of self), and with it the fire of their life; and this is the cause of such cold and consequent shivering and distress. This is accompanied by thick darkness and by infatuation and mutual blindness therefrom. But this rarely happens, and only when outbreaks that have increased beyond measure need to be repressed.

573. Since infernal fire means every l.u.s.t for doing evil that flows forth from the love of self, this fire means also such torment as exists in the h.e.l.ls. For the l.u.s.t from that love is a l.u.s.t for injuring others who do not honor, venerate and worship oneself; and in proportion to the anger thereby excited, and the hatred and revenge from that anger, is there a l.u.s.t for venting one's rage upon them. When such l.u.s.t is active in everyone in a society, and is restrained by no external bond, such as the fear of the law, and of the loss of reputation, honor, gain, and life, everyone from the impulse of his own evil rushes upon another; and so far as he prevails subjugates the rest and subjects them to his dominion, and vents his rage with delight upon those who do not submit themselves.

This delight is so intimately united with the delight of bearing rule that they exist in the same measure, since the delight of doing harm is contained in all enmity, envy, hatred, and revenge, which as said above, are the evils of that love. All the h.e.l.ls are such societies, and in consequence everyone there bears hatred in his heart against others, and from hatred bursts forth into cruelty so far as he has power. These cruelties and their torments are also meant by infernal fire, since they are the effects of l.u.s.ts.

574. It has been shown above (n. 548) that an evil spirit casts himself into h.e.l.l of his own accord. It shall now be told in a few words how this comes about, when yet there are in h.e.l.l such torments.

From every h.e.l.l there exhales a sphere of the l.u.s.ts of those who are in it. Whenever this sphere is perceived by one who is in a like l.u.s.t he is affected at heart and filled with delight, for l.u.s.t and its delight make one, since whatever one l.u.s.ts after is delightful to him; and because of this a spirit turns himself h.e.l.lwards, and from delight of heart l.u.s.ts to go thither, since he does not yet know that such torments exist there, although he who knows it still l.u.s.ts to go there. For no one in the spiritual world can resist his l.u.s.t, because his l.u.s.t belongs to his love, and his love belongs to his will, and his will belongs to his nature, and everyone there acts from his nature. [2] When, therefore, a spirit of his own accord and from his freedom drifts towards his h.e.l.l and enters it, he is received at first in a friendly manner, which makes him believe that he has come among friends. But this continues for a few hours only. In the meanwhile he is explored in respect to his astuteness and consequent ability; and when this has been done they begin to infest him, and this by various methods, and with gradually greater severity and vehemence. This is accomplished by introducing him more interiorly and deeply into h.e.l.l; for the more interior and deeper the h.e.l.l the more malignant are the spirits. After these infestations they begin to treat him cruelly by punishments, and this goes on until he is reduced to the condition of a slave. [3] But rebellious movements are continually springing up there, since everyone wishes to be greatest, and burns with hatred against the others; and in consequence new uprisings occur, and thus one scene is changed into another, and those who are made slaves are delivered that they may a.s.sist some new devil to subjugate others; and again those who refuse to submit and render implicit obedience are tormented in various ways; and so on continually. Such torments are the torments of h.e.l.l, which are called h.e.l.l fire.

575. Gnashing of teeth is the continual contention and combat of falsities with each other, consequently of those who are in falsities, joined with contempt of others, with enmity, mockery, ridicule, blaspheming; and these evils burst forth into lacerations of various kinds; since everyone fights for his own falsity and calls it truth. These contentions and combats are heard outside of these h.e.l.ls like the gnashings of teeth; and are also turned into gnashings of teeth when truths from heaven flow in among them. In these h.e.l.ls are all who have acknowledged nature and have denied the Divine. In the deeper of these h.e.l.ls are those that have confirmed themselves in such denials. As such are unable to receive any thing of light from heaven, and are thus unable to see any thing inwardly in themselves, they are for the most part corporeal sensual spirits, who believe nothing except what they see with their eyes and touch with their hands. Therefore all the fallacies of the senses are truths to them; and it is from these that they dispute. This is why their contentions are heard as gnashings of teeth; for in the spiritual world all falsities give a grating sound, and the teeth correspond to the outmost things in nature and to the outmost things in man, which are corporeal sensual.{1} (That there is gnashing of teeth in the h.e.l.ls may be seen in Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28.)

{Footnote 1} The correspondence of the teeth (n. 5565-5568).

Those who are purely sensual and have scarcely anything of spiritual light correspond to the teeth (n. 5565). In the Word a tooth signifies the sensual, which is the outmost of the life of man (n. 9052, 9062). Gnashing of teeth in the other life comes from those who believe that nature is everything and the Divine nothing (n. 5568).

576. LX. THE MALICE AND HEINOUS ARTIFICES OF INFERNAL SPIRITS

In what way spirits are superior to men everyone can see and comprehend who thinks interiorly and knows any thing of the operation of his own mind; for in his mind he can consider, evolve, and form conclusions upon more subjects in a single moment than he can utter or express in writing in half an hour. This shows the superiority of man when he is in his spirit, and therefore when he becomes a spirit.

For it is the spirit that thinks, and it is the body by which the spirit expresses its thoughts in speech or writing. In consequence of this, when man after death becomes an angel he is in intelligence and wisdom ineffable in comparison with his intelligence and wisdom while he lived in the world; for while he lived in the world his spirit was bound to his body, and was thereby in the natural world; and therefore whatever he thought spiritually flowed into natural ideas, which are comparatively general, gross, and obscure, and which are incapable of receiving innumerable things that pertain to spiritual thought; and which infold spiritual thought in the obscurities that arise from worldly cares. It is otherwise when the spirit is released from the body and comes into its spiritual state, which takes place when it pa.s.ses out of the natural world into the spiritual world to which it belongs. From what has already been said it is evident that the state of its thoughts and affections is then immeasurably superior to its former state. Because of this the thoughts of angels are ineffable and inexpressible, and are therefore incapable of entering into the natural thoughts of man; and yet every angel was born a man, and has lived as a man, and he then seemed to himself to be no wiser than any other like man.

577. In the same degree in which angels have wisdom and intelligence infernal spirits have malice and cunning; for the case is the same, since the spirit of man when released from the body is in his good or in his evil--if an angelic spirit in his good, and if an infernal spirit in his evil. Every spirit is his own good or his own evil because he is his own love, as has been often said and shown above.

Therefore as an angelic spirit thinks, wills, speaks, and acts, from his good, an infernal spirit does this from his evil; and to think, will, speak, and act from evil itself, is to think, will, speak, and act from all things included in the evil. [2] So long as man lived in the body it was different, since the evil of the spirit was then under the restraints that every man feels from the law, from hope of gain, from honor, from reputation, and from the fear of losing these; and therefore the evil of his spirit could not then burst forth and show what it was in itself. Moreover, the evil of the spirit of man then lay wrapped up and veiled in outward probity, honesty, justice, and affection for truth and good, which such a man professes and counterfeits for the sake of the world; and under these semblances the evil has lain so concealed and obscured that he himself scarcely knew that his spirit contained so much malice and craftiness, that is, that in himself he was such a devil as he becomes after death, when his spirit comes into itself and into its own nature. [3] Such malice then manifests itself as exceeds all belief. There are thousands of evils that then burst forth from evil itself, among which are such as cannot be described in the words of any language.

What they are has been granted me to know and also to perceive by much experience, since it has been granted me by the Lord to be in the spiritual world in respect to my spirit and at the same time in the natural world in respect to my body. This I can testify, that their malice is so great that it is hardly possible to describe even a thousandth part of it; and so great that if man were not protected by the Lord he could never be rescued from h.e.l.l; for with every man there are spirits from h.e.l.l as well as angels from heaven (see above, n. 292, 293); and yet the Lord cannot protect man unless he acknowledges the Divine and lives a life of faith and charity; for otherwise man turns himself away from the Lord and turns himself to infernal spirits, and thus his spirit becomes imbued with a malice like theirs. [4] Nevertheless, man is continually withdrawn by the Lord from the evils that he attaches and as it were attracts to himself by his affiliation with infernal spirits. If he is not withdrawn by the internal bonds of conscience, which he fails to receive if he denies a Divine, he is nevertheless withdrawn by external bonds, which are, as said above, fears in respect to the law and its penalties, and fears of the loss of gain and the deprivation of honor and reputation. In fact, such a man may be withdrawn from evils by means of the delights of his love and through fear of the loss or deprivation of those delights; but he cannot be led thereby into spiritual goods. For as soon as such a man is led into these he begins to give his thought to pretenses and devices by simulating or counterfeiting what is good, honest, and just, for the purpose of persuading and thus deceiving. Such cunning adjoins itself to the evil of his spirit and gives form to it, causing his evil to be of the same nature as itself.

578. Those are the worst of all who have been in evils from love of self and at the same time inwardly in themselves have acted from deceit; for deceit penetrates more deeply into the thoughts and intentions than other evils, and infects them with poison and thus wholly destroys the spiritual life of man. Most of these spirits are in the h.e.l.ls behind the back, and are called genii; and there they delight to make themselves invisible, and to flutter about others like phantoms secretly infusing evil into them, which they spread around like the poison of a viper. These are more direfully tormented than others. But those who are not deceitful, and who have not been so filled with malignant craftiness, and yet are in the evils derived from the love of self, are also in the h.e.l.ls behind, but in those less deep. On the other hand, those that have been in evils from the love of the world are in the h.e.l.ls in front, and are called spirits.

These spirits are not such forms of evil, that is, of hatred and revenge, as those are who are in evils from the love of self; and therefore do not have such malice and cunning; and in consequence their h.e.l.ls are milder.

579. I have been permitted to learn by experience what kind of malice those possess who are called genii. Genii act upon and flow into the affections, and not the thoughts. They perceive and smell out the affections as dogs do wild beasts in the forest. Good affections, when they perceive them in another, they turn instantly into evil affections, leading and bending them in a wonderful manner by means of the other's delights; and this so secretly and with such malignant skill that the other knows nothing of it, for they most carefully guard against anything entering into the thought, as thereby they would be manifested. The seat of these in man is beneath the back part of the head. In the world they were such as deceitfully captivated the minds of others, leading and persuading them by the delights of their affections or l.u.s.ts. But such spirits are not permitted by the Lord to come near to any man of whose reformation there is any hope; for they have the ability not only to destroy the conscience, but also to stir up in man his inherited evils, which otherwise lie hidden. Therefore to prevent man's being led into these evils, these h.e.l.ls, by the Lord's provision, are entirely closed up; and when any man of such a character comes after death into the other life, he is at once cast into their h.e.l.l. When the deceit and craftiness of these spirits are clearly seen they appear as vipers.

580. The kind of malice infernal spirits possess is evident from their nefarious arts, which are so many that to enumerate them would fill a volume, and to describe them would fill many volumes. These arts are mostly unknown in the world. One kind relates to abuses of correspondences; a second to abuses of the outmosts of Divine order; a third to the communication and influx of thoughts and affections by means of turning towards another, fixing the sight upon another, and by the instrumentality of other spirits apart from themselves, and spirits sent out by themselves; a fourth to operations by phantasies; a fifth to a kind of casting themselves out beyond themselves and consequent presence elsewhere than where they are in the body; a sixth to pretenses, persuasion, and lies. The spirit of an evil man enters of itself into these arts when he is released from his body, for they are inherent in the nature of the evil in which he then is.

By these arts they torment each other in the h.e.l.ls. But as all of these arts, except those that are effected by pretenses, persuasions, and lies, are unknown in the world, I will not here describe them in detail, both because they would not be comprehended, and because they are too abominable to be told.

581. The Lord permits torments in the h.e.l.ls because in no other way can evils be restrained and subdued. The only means of restraining and subduing evils and of keeping the infernal crew in bonds is the fear of punishment. It can be done in no other way; for without the fear of punishment and torment evil would burst forth into madness, and everything would go to pieces, like a kingdom on earth where there is no law and there are no penalties.

582. LXI. THE APPEARANCE, SITUATION, AND NUMBER OF THE h.e.l.lS.

In the spiritual world, that is, in the world where spirits and angels are, the same objects appear as in the natural world, that is, where men are. In external appearance there is no difference. In that world plains and mountains, hills and rocks, and valleys between them are seen; also waters, and many other things that are seen on earth.

And yet all these things are from a spiritual origin, and all are therefore seen by the eyes of spirits and angels, and not by the eyes of men, because men are in the natural world. Spiritual beings see such things as are from a spiritual origin, and natural beings such things as are from a natural origin. Consequently man with his eyes can in no way see the objects that are in the spiritual world unless he is permitted to be in the spirit, or after death when he becomes a spirit. On the other hand, an angel or a spirit is unable to see any thing at all in the natural world unless he is with a man who is permitted to speak with him. For the eyes of man are fitted to receive the light of the natural world, and the eyes of angels and spirits are fitted to receive the light of the spiritual world; although the eyes of the two are exactly alike in appearance. That the spiritual world is such the natural man cannot comprehend, and least of all the sensual man, who believes nothing except what he sees with his bodily eyes and touches with his hands, and therefore takes in by sight and touch. As his thought is from such things it is material and not spiritual. Such being the likeness between the spiritual world and the natural world, man can hardly believe after death that he is not in the world where he was born, and from which he has departed. For this reason death is called simply a translation from one world into another like it. (That the two worlds are thus alike can be seen above, where representatives and appearances in heaven have been treated of, n. 170-176.)

583. The heavens are in the higher parts of the spiritual world, the world of spirits in the lower parts, and under both are the h.e.l.ls.

The heavens are visible to spirits in the world of spirits only when their interior sight is opened; although they sometimes see them as mists or as bright clouds. This is because the angels of heaven are in an interior state in respect to intelligence and wisdom; and for this reason they are above the sight of those who are in the world of spirits. But spirits who dwell in the plains and valleys see one another; and yet when they are separated there, which takes place when they are let into their interiors, the evil spirits do not see the good spirits; but the good spirits can see the evil spirits.

Nevertheless, the good spirits turn themselves away from the evil spirits; and when spirits turn themselves away they become invisible.

But the h.e.l.ls are not seen because they are closed up. Only the entrances, which are called gates, are seen when they are opened to let in other like spirits. All the gates to the h.e.l.ls open from the world of spirits, and none of them from heaven.

584. The h.e.l.ls are everywhere, both under the mountains, hills, and rocks, and under the plains and valleys. The openings or gates to the h.e.l.ls that are under the mountains, hills, and rocks, appear to the sight like holes and clefts in the rocks, some extended and wide, and some straitened and narrow, and many of them rugged. They all, when looked into, appear dark and dusky; but the infernal spirits that are in them are in such a luminosity as arises from burning coals. Their eyes are adapted to the reception of that light, and for the reason that while they lived in the world they were in thick darkness in respect to Divine truths, because of their denying them, and were in a sort of light in respect to falsities because of their affirming them. In this way did the sight of their eyes become so formed. And for the same reason the light of heaven is thick darkness to them, and therefore when they go out of their dens they see nothing. All this makes it abundantly clear that man comes into the light of heaven just to the extent that he acknowledges the Divine, and establishes in himself the things of heaven and the church; and that he comes into the thick darkness of h.e.l.l just to the extent that he denies the Divine, and establishes in himself what is contrary to the truths of heaven and the church.

585. The openings or gates to the h.e.l.ls that are beneath the plains and valleys present to the sight different appearances. Some resemble those that are beneath the mountains, hills and rocks; some resemble dens and caverns, some great chasms and whirlpools; some resemble bogs, and some standing water. They are all covered, and are opened only when evil spirits from the world of spirits are cast in; and when they are opened there bursts forth from them either something like the fire and smoke that is seen in the air from burning buildings, or like a flame without smoke, or like soot such as comes from a burning chimney, or like a mist and thick cloud. I have heard that the infernal spirits neither see nor feel these things, because when they are in them they are as in their own atmosphere, and thus in the delight of their life; and this for the reason that these things correspond to the evils and falsities in which they are, fire corresponding to hatred and revenge, smoke and soot to the falsities therefrom, flame to the evils of the love of self, and a mist or thick cloud to falsities from that love.

586. I have also been permitted to look into the h.e.l.ls and to see what they are within; for when the Lord wills, the sight of a spirit or angel from above may penetrate into the lowest depths beneath and explore their character, notwithstanding the coverings. In this way I have been permitted to look into them. Some of the h.e.l.ls appeared to the view like caverns and dens in rocks extending inward and then downward into an abyss, either obliquely or vertically. Some of the h.e.l.ls appeared to the view like the dens and caves of wild beasts in forests; some like the hollow caverns and pa.s.sages that are seen in mines, with caverns extending towards the lower regions. Most of the h.e.l.ls are threefold, the upper one appearing within to be in dense darkness, because inhabited by those who are in the falsities of evil; while the lower ones appear fiery, because inhabited by those who are in evils themselves, dense darkness corresponding to the falsities of evil, and fire to evils themselves. Those that have acted interiorly from evil are in the deeper h.e.l.ls, and those that have acted exteriorly from evil, that is, from the falsities of evil, are in the h.e.l.ls that are less deep. Some h.e.l.ls present an appearance like the ruins of houses and cities after conflagrations, in which infernal spirits dwell and hide themselves. In the milder h.e.l.ls there is an appearance of rude huts, in some cases contiguous in the form of a city with lanes and streets, and within the houses are infernal spirits engaged in unceasing quarrels, enmities, fightings, and brutalities; while in the streets and lanes robberies and depredations are committed. In some of the h.e.l.ls there are nothing but brothels, disgusting to the sight and filled with every kind of filth and excrement. Again, there are dark forests, in which infernal spirits roam like wild beasts and where, too, there are underground dens into which those flee who are pursued by others. There are also deserts, where all is barren and sandy, and where in some places there are ragged rocks in which there are caverns, and in some places huts. Into these desert places those are cast out from the h.e.l.ls who have suffered every extremity of punishment, especially those who in the world have been more cunning than others in undertaking and contriving intrigues and deceits. Such a life is their final lot.

587. As to the positions of the h.e.l.ls in detail, it is something wholly unknown even to the angels in heaven; it is known to the Lord alone. But their position in general is known from the quarters in which they are. For the h.e.l.ls, like the heavens, are distinguished by their quarters; and in the spiritual world quarters are determined in accordance with loves; for in heaven all the quarters begin from the Lord as the sun, who is the East; and as the h.e.l.ls are opposite to the heavens their quarters begin from the opposite point, that is, from the west. (On this see the chapter on the four quarters in heaven, n. 141-153.) [2] For this reason the h.e.l.ls in the western quarter are the worst of all, and the most horrible, becoming gradually worse and more horrible by degrees the more remote they are from the east. In the western h.e.l.ls are those who in the world were in the love of self, and in consequent contempt of others, and in enmity against those who did not favor them, also in hatred and revenge against those who did not render them respect and homage. In the most remote h.e.l.ls in that quarter are those that had belonged to the Catholic religion, so called, and that had wished to be worshiped as G.o.ds, and consequently had burned with hatred and revenge against all who did not acknowledge their power over the souls of men and over heaven. These continue to have the same disposition, that is, the same hatred and revenge against those who oppose them, that they had in the world. Their greatest delight is to practice cruelties; but in the other life this delight is turned against themselves; for in their h.e.l.ls, with which the western quarter is filled, one rages against everyone who detracts from his Divine power. (But more will be said about this in the treatise on The Last Judgment and the Destruction of Babylon.) [3] Nevertheless, no one can know how the h.e.l.ls in that quarter are arranged, except that the most dreadful h.e.l.ls of that kind are at the sides towards the northern quarter, and the less dreadful towards the southern quarter; thus the dreadfulness of the h.e.l.ls decreases from the northern quarter to the southern, and likewise by degrees towards the east. Towards the east are the dwelling places of the haughty, who have not believed in the Divine, and yet have not been in such hatred and revenge, or in such deceit, as those have who are in a greater depth in the western quarter. [4]

In the eastern quarter there are at present no h.e.l.ls, those that were there having been transferred to the western quarter in front. In the northern and southern quarters there are many h.e.l.ls; and in them are those who while in the world were in love of the world, and in various kinds of evil therefrom, such as enmity, hostility, theft, robbery, cunning, avarice, and unmercifulness. The worst h.e.l.ls of this kind are in the northern quarter, the milder in the southern.

Their dreadfulness increases as they are nearer to the western quarter, and also as they are farther away from the southern quarter, and decreases towards the eastern quarter and towards the southern quarter. Behind the h.e.l.ls that are in the western quarter there are dark forests, in which malignant spirits roam like wild beasts; and it is the same behind the h.e.l.ls in the northern quarter. But behind the h.e.l.ls in the southern quarter there are deserts, which have been described just above. This much respecting the situation of the h.e.l.ls.

588. In regard to the number of the h.e.l.ls, there are as many of them as there are angelic societies in the heavens, since there is for every heavenly society a corresponding infernal society as its opposite. That the heavenly societies are numberless, and are all distinguished in accordance with the goods of love, charity, and faith, may be seen in the chapter that treats of the societies of which the heavens consist (n. 41-50), and in the chapter on the immensity of heaven (n. 415-420). The like is true, therefore, of the infernal societies, which are distinguished in accordance with the evils that are the opposites of those goods. [2] Every evil, as well as every good, is of infinite variety. That this is true is beyond the comprehension of those who have only a simple idea regarding every evil, such as contempt, enmity, hatred, revenge, deceit, and other like evils. But let them know that each one of these evils contains so many specific differences, and each of these again so many specific or particular differences, that a volume would not suffice to enumerate them. The h.e.l.ls are so distinctly arranged in order in accordance with the differences of every evil that nothing could be more perfectly ordered or more distinct. Evidently, then, the h.e.l.ls are innumerable, near to and remote from one another in accordance with the differences of evils generically, specifically, and particularly. [3] There are likewise h.e.l.ls beneath h.e.l.ls. Some communicate with others by pa.s.sages, and more by exhalations, and this in exact accordance with the affinities of one kind or one species of evil with others. How great the number is of the h.e.l.ls I have been permitted to realize from knowing that there are h.e.l.ls under every mountain, hill, and rock, and likewise under every plain and valley, and that they stretch out beneath these in length and in breadth and in depth. In a word, the entire heaven and the entire world of spirits are, as it were, excavated beneath, and under them is a continuous h.e.l.l. Thus much regarding the number of the h.e.l.ls.

589. LXII. THE EQUILIBRIUM BETWEEN HEAVEN AND h.e.l.l.

For any thing to have existence there must be an equilibrium of all things. Without equilibrium is no action and reaction; for equilibrium is between two forces, one acting and the other reacting, and the state of rest resulting from like action and reaction is called equilibrium. In the natural world there is an equilibrium in all things and in each thing. It exists in a general way even in the atmosphere, wherein the lower parts react and resist in proportion as the higher parts act and press down. Again, in the natural world there is an equilibrium between heat and cold, between light and shade, and between dryness and moisture, the middle condition being the equilibrium. There is also an equilibrium in all the subjects of the three kingdoms of nature, the mineral, the vegetable, and the animal; for without equilibrium in them nothing can come forth and have permanent existence. Everywhere there is a sort of effort acting on the one side and reacting on the other. [2] All existence or all effect is produced in equilibrium, that is, by one force acting and another suffering itself to be acted upon, or when one force by acting flows in, the other receives and harmoniously submits. In the natural world that which acts and reacts is called force, and also endeavor [or effort]; but in the spiritual world that which acts and reacts is called life and will. Life in that world is living force, and will is living effort; and the equilibrium itself is called freedom. Thus spiritual equilibrium or freedom has its outcome and permanence in the balance between good acting on the one side and evil reacting on the other side; or between evil acting on the one side and good reacting on the other side. [3] With the good the equilibrium is between good acting and evil reacting; but with the evil the equilibrium is between evil acting and good reacting.

Spiritual equilibrium is between good and evil, because the whole life of man has reference to good and to evil, and the will is the receptacle. There is also an equilibrium between truth and falsity, but this depends on the equilibrium between good and evil. The equilibrium between truth and falsity is like that between light and shade, in that light and shade affect the objects of the vegetable kingdom only so far as heat and cold are in them. That light and shade themselves have no effect, but only the heat that acts through them, is evident from the fact that light and shade are the same in winter time and in spring time. This comparison of truth and falsity with light and shade is from correspondence, for truth corresponds to light, falsity to shade, and heat to the good of love; in fact, spiritual light is truth, spiritual shade is falsity, and spiritual heat is good of love (see the chapter where light and heat in heaven are treated of, n. 126-140).

590. There is a perpetual equilibrium between heaven and h.e.l.l. From h.e.l.l there continually breathes forth and ascends an endeavor to do evil, and from heaven there continually breathes forth and descends an endeavor to do good. In this equilibrium is the world of spirits; which world is intermediate between heaven and h.e.l.l (see above, n. 421-431). The world of spirits is in this equilibrium because every man after death enters first the world of spirits, and is kept there in a state like that which he was in while in the world, and this would be impossible if there were not a perfect equilibrium there; for by means of this the character of everyone is explored, since they then remain in the same freedom as they had in the world.

Spiritual equilibrium is freedom in man and spirit (as has been said just above, n. 589). What each one's freedom is the angels recognize by a communication of affections and thoughts therefrom; and it becomes visible to the sight of angelic spirits by the ways in which the spirits go. Good spirits there travel in the ways that go towards heaven, but evil spirits in the ways that go towards h.e.l.l. Ways actually appear in that world; and that is the reason why ways in the Word signify the truths that lead to good, or in the opposite sense the falsities that lead to evil; and for the same reason going, walking, and journeying in the Word signify progressions of life.{1} Such ways I have often been permitted to see, also spirits going and walking in them freely, in accord with their affections and thoughts.

{Footnote 1} In the word "to journey," as well as "to go,"

signifies progression of life (n. 3335, 4375, 4554, 4585, 4882, 5493, 5605, 5996, 8181, 8345, 8397, 8417, 8420, 8557). "To go (and to walk) with the Lord" means to receive spiritual life, and to live with Him (n. 10567). "To walk" means to live (n.

519, 1794, 8417, 8420).

591. Evil continually breathes forth and ascends out of h.e.l.l, and good continually breathes forth and descends out of heaven, because everyone is encompa.s.sed by a spiritual sphere; and that sphere flows forth and pours out from the life of the affections and the thoughts therefrom.{1} And as such a sphere flows forth from every individual, it flows forth also from every heavenly society and from every infernal society, consequently from all together, that is, from the entire heaven and from the entire h.e.l.l. Good flows forth from heaven because all there are in good; and evil flows forth from h.e.l.l because all there are in evil. The good that is from heaven is all from the Lord; for the angels in the heavens are all withheld from what is their own, and are kept in what is the Lord's own, which is good itself. But the spirits in the h.e.l.ls are all in what is their own, and everyone's own is nothing but evil; and because it is nothing but evil it is h.e.l.l.{2} Evidently, then, the equilibrium in which angels are kept in the heavens and spirits in the h.e.l.ls is not like the equilibrium in the world of spirits. The equilibrium of angels in the heavens exists in the degree in which they have been willing to be in good, or in the degree in which they have lived in good in the world, and thus also in the degree in which they have held evil in aversion; but the equilibrium of spirits in h.e.l.l exists in the degree in which they have been willing to be in evil, or have lived in evil in the world, and thus in heart and spirit have been opposed to good.

{Footnote 1} A spiritual sphere, which is a sphere of life, flows forth and pours forth from every man, spirit, and angel, and encompa.s.ses him (n. 4464, 5179, 7454, 8630). It flows forth from the life of their affections and thoughts (n. 2489, 4464, 6206). The quality of spirits is recognized at a distance from their spheres (n. 1048, 1053, 1316, 1504). Spheres from the evil are the opposites of spheres from the good (n. 1695, 10187, 10312). Such spheres extend far into angelic societies in accordance with the quality and quant.i.ty of good (n.