4464.“惟有一个条件才可以应允，若（你们）和我们一样”表接受他们的宗教表象。这从“应允”和“和他们一样”的含义清楚可知：“应允”是指接受；“和他们一样”是指仅对外在事物感兴趣，对内在事物不感兴趣，因为这样就和他们一样了（参看4459节）。那里（即4459节）说明了何为只对外在事物感兴趣，何为对内在事物的兴趣。在此有必要说明为何人要对内在事物感兴趣。凡能反思的人都能明白，人通过内在事物与天堂联系，因为整个天堂都居于内在事物。就其思维和情感而言，即就其理解的思维和意愿的情感而言，人若不在天堂，死后就无法上天堂，因为他与天堂没有任何联系。活在肉身时，人通过属于其理解的真理和属于其意愿的良善获得这种割礼；这时他若没有获得这种割礼，那么以后就不可能获得了，因为死后，其心智无法向内层事物打开，除非在肉身生活期间心智向它们打开。
人没有意识到以下事实：有一个属灵气场包围着他，该气场的性质取决于他情感的生命。对天使来说，这个气场比世上最敏锐的嗅觉所闻到的任何香味更易察觉。如果人一生只对外在事物感兴趣，也就是说，在出自对邻舍的仇恨、由此而来的报复和残忍、奸淫、自大和由此而来的对他人的蔑视、偷盗、贪婪和欺骗、奢侈，以及其它类似恶习的乐趣中度过一生，那么包围他的属灵气场就和世上的死尸、粪便、垃圾等所发出的气味一样恶臭。人若过着这样的生活，死后就会携带这种恶臭的气场；因完全被这种气场包围，所以他只能呆在这类气场所属的地狱里。关于来世的气场及其起源，可参看前文（1048，1053，1316，1504-1519，1695，2401，2489节）。
然而，那些对内在事物感兴趣的人，也就是说，那些以对邻舍厚道、仁爱为快乐，尤其那些在对主之爱中感受祝福的人，就会有一种愉悦、宜人的气场包围着他们，这就是天上的气场本身；因此，他们在天堂。在来世，所感知到的一切气场皆起源于主导人们的爱和源自这些爱的情感，因而起源于他们的生命，因为爱和源自这些爱的情感构成他们的生命本身。这些气场因起源于爱和源自这些爱的情感，故起源于人如此意愿和行事所为的意图和目的。因为每个人都以他所爱的为目的，因此，人的目的决定了他的生命并构成它的品质；这就是包围他的气场的主要源头。该气场在天上被感知得最充分，因为从目的所发出的气场遍及整个天堂。这些考虑表明对内在事物感兴趣的人具有什么样的品质，对外在事物感兴趣的人具有什么样的品质，以及为何人不可只对外在事物感兴趣，也要对内在事物感兴趣。
不过，只对外在事物感兴趣的人不会注意内在事物，无论他在世间生活中如何聪明，也无论他因学识赢得了何等大的名声，因为他是那种不信没有亲眼看到、亲手摸到的任何事物，因而不信天堂或地狱的人。即便有人告诉他，他死后会立刻进入来世，在那里他会看见、听见、说话，享有比在肉身时还要完美的触觉，他就会拒绝这种说法，视其为荒唐或纯粹的幻想；尽管这是千真万确的事实。若有人告诉他，死后活着的灵魂或灵就是这个人本身，而不是他在世时所携带的身体，他的反应也一样。
由此可知，那些只对外在事物感兴趣的人根本不关心所说关于内在事物的话，尽管正是这些事物使人们在他们将要去往，并在其中活到永远的国度蒙福和快乐。这种不信就存在于大多数基督徒当中，如我蒙允许从那些我曾与之交谈、由基督教界进入来世之人那里所得知的。事实上，在来世，他们无法隐瞒自己的想法，因为想法在那里完全暴露；他们也无法隐瞒自己所关注的目的，也就是他们所爱的，因为这一切会通过包围他们的气场显现出来。
Potts(1905-1910) 4464
4464. Nevertheless in this will we consent to you, if ye be as we. That this signifies accession to their religiosity, is evident from the signification of "consenting," as being accession; and from the signification of "to be as they," as being that they should be in external things only and not in internal things, for then they would be like them (see just above, n. 4459, where it is shown what it is to be in external things alone, and what it is to be in internal things). It is necessary to state here why man ought to be in internal things. Everyone who reflects is able to know that it is by means of internal things that man has communication with heaven, for the whole heaven is in internal things, and unless a man is in heaven in respect to his thoughts and affections, that is, in respect to the things of his understanding and of his will, he cannot go to heaven after death, because he has no communication with it. This communication is acquired by a man during his bodily life by means of truths that belong to his understanding and goods that belong to his will, and unless he acquires it then he cannot do so afterwards, because after death his mind cannot be opened toward interior things unless it has been opened during the life of the body. [2] A man is not aware that he is encompassed with a certain spiritual sphere that is in accordance with the life of his affections, and that to the angels this sphere is more perceptible than is the sphere of an odor to the finest sense on earth. If a man's life has been passed in mere external things, that is to say in the pleasures that come from hatred against his neighbor, from the consequent revenge and cruelty, from adulteries, from the exaltation of self and the attendant contempt for others, from clandestine robberies, from avarice, from deceit, from luxury, and from other like evils, then the spiritual sphere which encompasses him is as foul as is in this world the sphere of the odor from carcasses, dung, stinking garbage, and the like. The man who has lived such a life carries with him after death this foul sphere, and as he is wholly in it he must needs be in hell, the place of spheres of this character. (Concerning the spheres in the other life, and whence they are, see n. 1048, 1053, 1316, 1504-1519, 1695, 2401, 2489.) [3] But those who are in internal things, that is to say those who have felt delight in benevolence and charity toward the neighbor, and above all those who have felt blessedness in love to the Lord, are encompassed with a grateful and pleasant sphere which is the heavenly sphere itself, and therefore they are in heaven. All the spheres which are perceived in the other life originate from the loves and the derivative affections in which the men have been, consequently from their life, for the loves and derivative affections make the life itself; and as the spheres in question originate from the loves and their derivative affections, they originate from the intentions and ends for the sake of which the man so wills and acts, for everyone has for his end that which he loves, and therefore a man's ends determine his life and constitute its quality, and this is the main source of his sphere. This sphere is most exquisitely perceived in heaven, because the universal heaven is in the sphere of ends. We can now see of what quality is the man who is in internal things, and also of what quality is he who is in external things, and also the reason why it is necessary to be in internal things and not in external things only. [4] But these are matters of perfect indifference to the man who is in external things only, no matter how clever he may be as regards the things of civil life, or what may be the reputation for learning he has acquired on account of what he knows, for he is the kind of man who believes in nothing that he cannot see with his eyes and feel with his touch, consequently not in heaven or hell; and if he were told that he will enter the other life immediately after death, and will then see, hear, speak, and enjoy the sense of touch more perfectly than in the body, he would reject the statement as a paradox or fancy, although such is actually the case; and it would be the same if he were told that the soul or spirit which lives after death is the man himself, and not so the body which he carries about in the world. [5] It follows from this that they who are in external things alone care nothing for what is said of internal things, although it is these which make men blessed and happy in the kingdom into which they are about to come, and in which they will live to eternity. Most Christians are in such unbelief, as I am permitted to know from those who have come from the Christian world into the other life, and with whom I have spoken; for in the other life they cannot conceal what they have thought, because the thoughts there show themselves openly; nor can they conceal what they have had as their ends, that is, what they have loved, because this manifests itself by their sphere.
Elliott(1983-1999) 4464
4464. 'Only on this [condition] will we consent to you: If you will be as we are' means acceptance of their semblance of religion. This is clear from the meaning of 'consenting' as acceptance, and from the meaning of 'being as they are' as being interested only in external things and not in internal ones, for they would in that case have been as they were, see just above in 4459. There it was shown - in 4459 - what an interest only in external things is and what an interest in internal ones is. Here the reason why a person ought to be interested in internal ones is going to be stated. Anyone who reflects may see that man has communication with heaven by means of internal things, for the whole of heaven dwells within internal things. Unless a person is in heaven as regards his thoughts and affections, that is, as regards the thoughts in his understanding and the affections in his will, he cannot go to heaven after death, since he has no communication with it at all. During his lifetime a person secures that communication by means of truths in his understanding and goods in his will, and unless he secures it then he cannot do so subsequently, since his mind cannot be opened after death to interior things if it has not been opened to them during his lifetime.
[2] Man is not immediately conscious of the fact that a spiritual sphere surrounds him, the nature of which is determined by the life of his affections. That sphere the angels are able to perceive more clearly than any aroma reaching the keenest sense of smell in the world. If in his life he has been interested only in external things, that is to say, in the pleasures that are gained from hatred against the neighbour, from consequent revenge and cruelty, from committing adultery, from self-aggrandizement and consequent contempt for others, from unseen acts of robbery, from avarice, from deceit, and from luxuriousness, and other vices like these, the spiritual sphere which surrounds him is as offensive as the aroma in the world coming from dead bodies, dung, stinking refuse, and other things such as these. Anyone who has been leading a life like this takes that sphere with him after death; and being entirely surrounded by that sphere he cannot exist anywhere else than in hell where such spheres belong. Concerning spheres in the next life and their origins, see 1048, 1053, 1316, 1504-1519, 1695, 2401, 2489.
[3] People however who are interested in internal things - that is to say, who have taken delight in expressing good-will and charity towards the neighbour, and most of all who have found blessedness in love to the Lord - have a pleasing and lovely sphere surrounding them, which is the heavenly sphere itself; and for that reason they are in heaven. All the spheres which are perceived in the next life have their origin in the loves and in the affections deriving from those loves which have governed them. Such spheres have their origins as a consequence in their life, for their loves and affections derived from these loves constitute their life itself. And because they have their origins in their loves and affections derived from these they have their origins in the intentions and the ends in view which cause a person to will and to act in the way he does. For everyone has as his end in view that which he loves, and therefore a person's ends determine what his life is and constitute the essential nature of it; and this is the main source of the sphere around him. That sphere is perceived most perfectly in heaven the reason being that the sphere emanating from ends in view exists throughout the whole of heaven. These considerations show what someone is like whose interest is in internal things and what someone is like whose interest is in external ones, and why a person ought not to be interested only in external things but to be interested in internal ones also.
[4] But someone who is interested only in external things pays no attention to internal ones - no matter how skillful he may be in the conduct of public affairs and no matter how great a reputation he has earned for being learned - because he is the kind of person who does not believe in the existence of anything which he does not see with his eyes or feel by touch, and therefore does not believe in heaven or in hell. And if he were told that he was going to enter the next life immediately after death, where he will see, hear, speak, and enjoy a sense of touch more perfectly than when in the body he would reject it as an absurdity or sheer fantasy, when in actual fact that happens to be the truth. His reaction would be the same if anyone were to tell him that the soul or spirit which lives after death is the real person and not the body which he carries around in the world.
[5] From this it follows that those who are interested only in external things pay no attention at all to what is said concerning internal things, when yet it is these that make people blessed and happy in the kingdom which they are going to enter and in which they are going to live for ever. Such unbelief is present in most Christians, as I have been allowed to know from those to whom I have spoken who have entered the next life from the Christian world. For in the next life they are not able to conceal what they have thought since thoughts are laid completely bare there; nor are they able to conceal what ends they have had in view, that is, what they have loved, for this reveals itself through the sphere surrounding them.
Latin(1748-1756) 4464
4464. `Verumtamen in hoc consentiemus vobis, si sitis sicut nos':quod significet accessionem ad illorum religiosum, constat `ex significatione `consentire' quod sit accessio; et a significatione esse sicut illi' quod sit ut in solis externis essent, non autem in internis, tunc enim fuissent {1} sicut illi, videatur mox supra n. (x)4459 ostensum est ibi, (o)nempe n. 4459, quid sit in solis externis esse et quid in internis; hic dicendum {2} cur homo in internis esse debet; cuivis notum esse potest, qui reflectit {3}, quod homo per interna communicationem habeat cum caelo, totum enim caelum est in internis; nisi homo quoad cogitationes et affectiones, hoc est, {4} quae sunt intellectus et quae sunt voluntatis, sit in caelo, non potest post mortem illuc venire, nam nihil communicationis est; homo in vita corporis sibi per vera quae sunt intellectus et bona quae sunt voluntatis, procurat sibi communicationem illam, et nisi tunc procuret illam sibi, postea non fit; nam post mortem aperiri mens ejus versus interiora nequit, si non aperta fuerit in vita corporis. [2] Non novit homo quod secundum vitam affectionum {5} ejus, sphaera quaedam spiritualis illum circumdat, quae sphaera perceptibilior est angelis quam est sphaera odoris exquisitissimo sensui {6} in mundo; si vita illius fuerit in solis externis, scilicet in voluptatibus {7} ex odiis contra proximum, ex vindictis (o)et ex crudelitate inde, ex adulteriis {8}, ex eminentia sui {9} et inde contemptu aliorum ex rapinis clandestinis, ex avaritia, ex dolis, et ex {10} luxuria, (c)ac similibus, sphaera spiritualis quae illum circumfundit, est tam tetra sicut est in mundo sphaera odoris ex cadaveribus, ex stercoribus, ex quisquiliis graveolentibus {11}, et similibus; hanc sphaeram homo qui vitam talem egerat, secum fert post mortem; et quia totus quantus in illa sphaera est, non potest alibi esse quam in inferno, ubi tales sphaerae sunt; de sphaeris in altera vita et unde illae, videatur n. 1048, 1053, 1316, 1504-1519, 1695, 2401, 2489. [3] Qui autem in internis sunt scilicet qui jucundum habuerunt in benevolentia et charitate erga proximum, et maxime qui beatum in amore in Dominum, illos circum fundit sphaera grata et amoena, quae est ipsa caelestis, quapropter illi {12} in caelo sunt. Sphaerae quae percipiuntur in altera vita, oriuntur omnes ex amoribus et inde affectionibus in quibus fuerant, consequenter ex vita, nam amores et inde affectiones faciunt ipsam vitam; et quia oriuntur ex amoribus et inde affectionibus, oriuntur ex intentionibus et finibus {13} propter quos homo ita vult et ita agit, nam quisque pro fine habet quod amat, idcirco fines determinant vitam hominis, illius quale constituunt, inde imprimis est sphaera ejus; haec percipit exquisitissime in caelo, ex causa quia universum caelum in sphaera finium est; ex his {14} patet qualis homo qui in internis est et qualis qui in externis, et cur non in solis externis sed in internis esse debet. [4] Sed haec homo qui in solis externis est, (m)utcumque acumine ingenii (o)de rebus in vita civili pollet, et utcumque ex scientificis eruditionis famam sibi comparaverat, (n) non curat, quia est talis ut nihil credat dari quod non oculis videt (c)et tactu sentit, proinde nec caelum nec infernum; et si diceretur ei quod statim post mortem in alteram vitam venturus (o)sit, (c)ac ibi perfectius quam in corpore visurus, auditurus, locuturus, et sensu tactus gavisurus, rejiceret sicut aliquod paradoxon {15} aut phantasma;
cum tamen actualiter (t)se ita habet; (m)similiter si quis diceret quod anima seu spiritus qui vivit post mortem, sit ipse homo, non autem corpus quod circumfert in mundo:(n) [5] inde consequitur quod qui in solis externis sunt, nihil curent quid de internis dicitur {16}, cum tamen haec faciunt illos beatos et felices in regno in quod venturi sunt, {17} in quo victuri in aeternum; maxima pars Christianorum in tali incredulitate sunt {18}: quod in tali incredulitate sint, scire mihi datum est ex illis qui ex Christiano orbe in alteram vitam venerunt, cum quibus locutus `sum'; in altera enim vita non occultare possunt quae cogitarunt, quia cogitationes ibi evidenter patent, nec occultare possunt quid pro finibus habuerunt, hoc est, quid amaverunt, quia id per sphaeram se manifestat. @1 forent$ @2 i est$ @3 si expendit$ @4 i quoad illa$ @5 affectionis$ @6 exquisitissimi sensus odoris$ @7 i solis$ @8 after proximum$ @9 super alios$ @10 exque$ @11 graveolentis$ @12 etiam$ @13 A had ex finibus, d finibus, i intentionibus aut finibus$ @14 inde$ @15 paradoxum$ @16 dicatur$ @17 i et$ @18 i tametsi illi prae omnibus de caelo et de inferno ex Verbo instructi sunt 271$