Heaven and its Wonders and Hell

by Emanuel Swedenborg

591. Evil continually breathes forth and ascends out of hell, and good continually breathes forth and descends out of heaven, because everyone is encompassed 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 hell. Good flows forth from heaven because all there are in good; and evil flows forth from hell 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 hells are all in what is their own, and everyone's own is nothing but evil; and because it is nothing but evil it is hell.{2} Evidently, then, the equilibrium in which angels are kept in the heavens and spirits in the hells 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 hell 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 encompasses 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 quantity of good (n. 6598-6613, 8063, 8794, 8797). And into infernal societies in accordance with the quality and quantity of evil (n. 8794).

{Footnote 2} Man's self is nothing but evil (n. 210, 215, 731, 874-876, 987, 1047, 2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283, 10284, 10286, 10732). Man's self is hell in him (n. 684, 8480).

592. Unless the Lord ruled both the heavens and the hells there would be no equilibrium; and if there were no equilibrium there would be no heaven or hell; for all things and each thing in the universe, that is, both in the natural world and in the spiritual world, endure by means of equilibrium. Every rational man can see that this is true. If there were a preponderance on one part and no resistance on the other would not both perish? So would it be in the spiritual world if good did not react against evil and continually restrain its uprising; and unless this were done by the Divine Itself both heaven and hell would perish, and with them the whole human race. It is said unless the Divine Itself did this, because the self of everyone, whether angel, spirit, or man, is nothing but evil (see above, n. 591); consequently neither angels nor spirits are able in the least to resist the evils continually exhaling from the hells, since from self they all tend towards hell. It is evident, then, that unless the Lord alone ruled both the heavens and the hells no one could ever be saved. Moreover, all the hells act as one; for evils in the hells are connected as goods are in the heavens; and the Divine alone, which goes forth solely from the Lord, is able to resist all the hells, which are innumerable, and which act together against heaven and against all who are in heaven.

593. The equilibrium between the heavens and the hells is diminished or increased in accordance with the number of those who enter heaven and who enter hell; and this amounts to several thousands daily. The Lord alone, and no angel, can know and perceive this, and regulate and equalize it with precision; for the Divine that goes forth from the Lord is omnipresent, and sees everywhere whether there is any wavering, while an angel sees only what is near himself, and has no perception in himself of what is taking place even in his own society.

594. How all things are so arranged in the heavens and in the hells that each and all of those who are there may be in their equilibrium, can in some measure be seen from what has been said and shown above respecting the heavens and the hells, namely, that all the societies of heaven are distinctly arranged in accordance with goods and their kinds and varieties, and all the societies of hell in accordance with evils, and their kinds and varieties; and that beneath each society of heaven there is a society of hell corresponding to it from opposition, and from this opposing correspondence equilibrium results; and in consequence of this the Lord unceasingly provides that no infernal society beneath a heavenly society shall gain any preponderance, and as soon as it begins to do so it is restrained by various means, and is reduced to an exact measure of equilibrium. These means are many, only a few of which I will mention. Some of these means have reference to the stronger presence of the Lord; some to the closer communication and conjunction of one or more societies with others; some to the casting out of superabundant infernal spirits into deserts; some to the transference of certain spirits from one hell to another; some to the reducing of those in the hells to order, and this also is effected in various ways; some to the screening of certain hells under denser and thicker coverings, also letting them down to greater depths; besides other means; and still others that are employed in the heavens above the hells. All this has been said that it may in some measure be perceived that the Lord alone provides that there shall be an equilibrium everywhere between good and evil, thus between heaven and hell; for on such equilibrium the safety of all in the heavens and of all on the earth rests.

595. It should be known that the hells are continually assaulting heaven and endeavoring to destroy it, and that the Lord continually protects the heavens by withholding those who are in it from the evils derived from their self, and by holding them in the good that is from Himself. I have often been permitted to perceive the sphere that flows forth from the hells, which was wholly a sphere of effort to destroy the Divine of the Lord, and thus heaven. The ebullitions of some hells have also at times been perceived, which were efforts to break forth and to destroy. But on the other hand the heavens never assault the hells, for the Divine sphere that goes forth from the Lord is a perpetual effort to save all; and as those who are in the hells cannot be saved, (since all who are there are in evil and are antagonistic to the Divine of the Lord,) so as far as possible outrages in the hells are subdued and cruelties are restrained to prevent their breaking out beyond measure one against another. This also is effected by innumerable ways in which the Divine power is exercised.

596. There are two kingdoms into which the heavens are divided, the celestial kingdom and the spiritual kingdom (of which see above, n. 20-28). In like manner the hells are divided into two kingdoms, one of which is opposite to the celestial kingdom and the other opposite to the spiritual kingdom. That which is opposite to the celestial kingdom is in the western quarter, and those who are in it are called genii; and that which is opposite to the spiritual kingdom is in the northern and southern quarters, and those which are in it are called spirits. All who are in the celestial kingdom are in love to the Lord, and all who are in the hells opposite to that kingdom are in the love of self; while all who are in the spiritual kingdom are in love towards the neighbor, and all who are in the hells opposite to that kingdom are in love of the world. Evidently, then, love to the Lord and the love of self are opposites; and in like manner love towards the neighbor and love of the world are opposites. The Lord continually provides that there shall be no outflowing from the hells that are opposite the Lord's celestial kingdom towards those who are in the spiritual kingdom; for if this were done the spiritual kingdom would perish (for the reason given above, n. 678, 579). These are the two general equilibriums that are unceasingly maintained by the Lord.

597. LXIII. BY MEANS OF THE EQUILIBRIUM BETWEEN HEAVEN AND HELL MAN IS IN FREEDOM.

The equilibrium between heaven and hell has now been described, and it has been shown that it is an equilibrium between the good that is from heaven and the evil that is from hell, thus that it is a spiritual equilibrium, which in its essence is freedom. A spiritual equilibrium in its essence is freedom because it is an equilibrium between good and evil, and between truth and falsity, and these are spiritual. Therefore to be able to will either what is good or what is evil and to think either what is true or what is false, and to choose one in preference to the other, is the freedom which is here treated of. This freedom is given to every man by the Lord, and is never taken away; in fact, by virtue of its origin it is not man's but the Lord's, since it is from the Lord. Nevertheless, it is given to man with his life as if it were his; and this is done that man may have the ability to be reformed and saved; for without freedom there can be no reformation or salvation. With any rational intuition any one can see that it is a part of man's freedom to be able to think wrongly or rightly, sincerely or insincerely, justly or unjustly; also that he is free to speak and act rightly, honestly, and justly; but not to speak and act wrongly, insincerely, and unjustly, because of the spiritual, moral, and civil laws whereby his external is held in restraint. Evidently, then, it is man's spirit, which thinks and wills, that is in freedom, and not his external which speaks and acts, except in agreement with the above mentioned laws.