537、首先在这里说说这种平衡。众所周知，当两个物体相互作用时，一方的反作用和抵制力正如另一方的作用和推动力时，由于两边的力量相等，所以也就没有任何力量，这样，两方面都能被第三股力量自由地移动，因为当这两方面的力量对立且相等、都没有力量时，第三股力量很容易使一切运动，仿佛没有阻力。
[2]这就是天堂与地狱之间的平衡。然而，它并不像两个力量相等的肉身搏斗者之间的那种平衡，而是属灵的平衡，也就是伪谬对抗真理、邪恶对抗良善的平衡。来自邪恶的伪谬不断地从地狱里被散发出来，源于良善的真理不断地从天堂里被散发出来。正是这种属灵的平衡使人在自由中思想和意愿，因为人的所思和所愿，要么涉及邪恶及其伪谬，要么涉及良善及其真理。
[3]因此，当人处于这种平衡状态时，他在自由中要么承认或接受来自地狱的邪恶及其伪谬，要么承认或接受来自天堂的良善及其真理。主既掌管天堂，也掌管地狱，因而每个人都被保守在这种平衡中。｛注1｝我将在下文专门解释为什么主通过这样一种平衡将人保守在这种自由中，为什么不凭神性大能将邪恶和伪谬从人那里拿走并植入良善和真理？｛注2｝
｛注1｝：【英293】这种平衡或均衡在创造的神性治理中的重要性在史威登堡1764年的著作《圣治》（Divine Providence）的21-23节中有所体现（在那里，史威登堡将读者引回到本书的589-603节）。
｛注2｝：【英294】见589-603节，尤其是598节。
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537. 首先, 有必要说说这种平衡. 众所周知, 当两股力量相互作用, 且一方的反作用和抵制, 正如另一方的作用和推动时, 由于两边的力量均等, 所以也就没有任何力量. 这时, 第三股力量就能完全控制并很容易地起作用, 仿佛根本没有任何阻力.
天堂与地狱之间就存在这种平衡; 然而, 它不像是两个体格相当, 力量均等的人之间的那种平衡, 而是一种属灵的平衡, 也就是虚假对真理, 邪恶对良善的平衡. 源于邪恶的虚假不断从地狱发出, 源于良善的真理不断从天堂发出. 正是这种属灵的平衡使得人在自由中思考和意愿; 因为凡人所思和所愿的, 要么涉及邪恶和由此而来的虚假, 要么涉及良善和由此而来的真理.
因此, 当处于这种平衡时, 人就处于要么容许或接受来自地狱的邪恶及其虚假, 要么容许或接受来自天堂的良善及其真理的自由. 人人都被主保持在这种平衡中, 因为主既掌管天堂, 也掌管地狱. 后面我将在专门章节解释为何主通过这样一种平衡将人保持在这种自由中, 为何不凭神性大能将邪恶与虚假从他那里拿走, 将良善与真理植入他.
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537. 首先, 我需要說說該平衡的性質。眾所周知, 當兩股力量相互作用且勢均力敵時, 力量就會抵消。此時, 第三股力量就能隨意將兩者移動, 輕而易舉地控制兩者, 好似沒有任何阻力。
天國與地獄之間就存在這種平衡, 但該平衡不像兩個體格相當的人作身體上的搏鬥。它是心靈意義的平衡, 是謬與理, 惡與善之間的平衡。惡與謬不斷從地獄發出, 善與理不斷從天國發出。正是這種心靈的平衡, 賦予人思想和意志的自由。因為人的思想和意志要麼牽涉惡與謬, 要麼牽涉善與理。
在這種平衡的狀態下, 人有自由接受地獄之惡和謬, 也有自由接受天國之善與理。掌管天國並地獄的主將每一個人保守在這種平衡的狀態之中。
後面我會專門解釋主為何通過這種平衡來確保人的自由, 而不是憑祂的聖能將惡與謬驅逐, 然後灌之以善與理。
537. First, though, I need to say something about the balance. It is recognized that when two forces act against each other and when one reacts and resists as much as the other acts and pushes, neither has any force because each has the same amount of power. Then either can be moved by a third force at will, since when the two have no force because of their equal resistance, the force of the third has total control and acts as easily as if there were no resistance at all.
[2] There is this kind of equilibrium between heaven and hell. However, it is not the kind of equilibrium that occurs between two people who are fighting physically, with one just as strong as the other; it is rather a spiritual balance, one of the false against the true and the evil against the good. Malicious falsity constantly breathes forth from hell and benevolent truth constantly breathes forth from heaven. This is the spiritual balance that provides us with our freedom for thinking and intending, since everything we think and intend depends either on evil and its consequent falsity or on good and its consequent truth.
[3] So when we are in this state of equilibrium, we are in freedom either to let in and accept what is evil from hell and its consequent falsity or to let in and accept what is good from heaven and its consequent truth. Each of us is kept in this equilibrium by the Lord, who governs both heaven and hell.
I will explain later, in a separate chapter, why we are kept in this freedom by means of the balance, and why the evil and the false are not taken away from us by divine power and the good and true instilled.
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537. Here, however, something about that equilibrium will first be told. It is known that when two things act one against another, and when the one is reacting and resisting just as much as the other is acting and impelling, neither has any force, because there is equal power on each side and then both can be set in motion freely by a third. For when, as a result of an equal opposition, the two have no force, the force of the third sets everything in motion, and does so as easily as if there were no opposition.
[2] Such is the equilibrium between heaven and hell. Yet it is not an equilibrium like that between two bodily combatants whose strength is equal; but it is a spiritual equilibrium, that is, an equilibrium of falsity against truth and of evil against good. From hell, falsity from evil continually exhales, and from heaven, truth from good. It is this spiritual equilibrium that causes man to think and will in freedom; for whatever a man thinks and wills has reference either to evil and falsity therefrom or to good and truth therefrom.
[3] Therefore when he is in that equilibrium he is in freedom either to admit or receive evil and its falsity from hell or to admit or receive good and its truth from heaven. Every man is held in this equilibrium as a result of the Lord's ruling both heaven and hell. But why man is held in this freedom by such an equilibrium, and why evil and falsity are not taken away from him and good and truth implanted in him as a result of the Divine power, will be told hereafter in the appropriate section.
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537. But something about that equilibrium shall first be told. It is acknowledged that when two things mutually act against each other, and as much as one reacts and resists the other acts and impels, since there is equal power on either side, neither has any effect, and both can then be acted upon freely by a third. For when the force of the two is neutralized by equal opposition the force of a third has full effect, and acts as easily as if there were no opposition.
[2] Such is the equilibrium between heaven and hell. Yet it is not an equilibrium like that between two bodily combatants whose strength is equal; but it is a spiritual equilibrium, that is, an equilibrium of falsity against truth and of evil against good. From hell falsity from evil continually exhales, and from heaven truth from good. It is this spiritual equilibrium that causes man to think and will in freedom; for whatever a man thinks and wills has reference either to evil and falsity therefrom or to good and truth therefrom.
[3] Therefore when he is in that equilibrium he is in freedom either to admit or accept evil and its falsity from hell or to admit or accept good and its truth from heaven. Every man is held in this equilibrium by the Lord, because the Lord rules both heaven and hell. But why man is held in this freedom by such an equilibrium, and why evil and falsity are not taken away from him and good and truth implanted in him by Divine power will be told hereafter in its own chapter.
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537. Sed hic primum aliquid de aequilibrio dicetur. Notum est, quod cum duo contra se mutuo agunt, et cum unus tantum reagit ac resistit quantum alter agit et impellit, utrique nulla vis sit, quia similis potentia utrinque est, et quod tunc uterque possit a tertio agi ad lubitum; nam quando nulla vis duobus est ex aequali oppositione, vis tertii agit omne, et tam facile sicut nulla oppositio foret.
[2] Tale aequilibrium est inter infernum et caelum; ast non est aequilibrium sicut inter duo qui pugnant corpore, quorum unius vis aequivalet vi alterius sed est aequilibrium spirituale, nempe falsi contra verum, et mali contra bonum; ex inferno continue spirat falsum ex malo, et ex caelo continue verum ex bono.
[3] Hoc aequilibrium spirituale est, quod facit ut homo sit in libero cogitandi et volendi: nam quicquid homo cogitat et vult, se refert vel ad malum et inde falsum, vel ad bonum et inde verum; proinde cum in illo aequilibrio est, in libero est vel admittendi aut recipiendi malum et inde falsum ex inferno, vel admittendi aut recipiendi bonum et inde verum ex caelo. In hoc aequilibrio tenetur unusquisque homo ex Domino, quia regit utrumque tam caelum quam infernum. Cur autem homo per aequilibrium in hoc libero tenetur, et non ex Divina potentia ei aufertur malum et falsum, ac infertur bonum et verum, in sequentibus in suo articulo dicetur.