319、任何人如果知道是什么造就了人里面的天堂，就能认识到非基督徒和基督徒一样能得救。因为天堂在人里面，那些在自己的里面拥有天堂的人便进入天堂。天堂在人里面就是承认神性（上帝）并被神性引导。每个宗教的初始和主要事情都是承认神性，一个不承认神性的宗教不是宗教；每个宗教的戒律都关注敬拜，因而关注敬拜神性的方式，以便让敬拜蒙祂悦纳。当这一点在人心智里安定下来时，也就是说，只要他在多大的程度上意愿或热爱这一点，就会在多大的程度上被主引导。众所周知，非基督徒和基督徒一样过着道德的生活，而且许多非基督徒过着比基督徒更道德的生活。道德生活要么是为了尊重神性，要么是为了尊重世人，为尊重神性所过的道德生活就是一种属灵的生活。就外在形式而言，这二者看上去一样，但就内在形式而言，则完全不同。一种使人得救，另一种则不然。因为人若为尊重神性而过道德的生活，便被神性引导；若为取悦世人而过道德的生活，便被自己引导。
[2]可举例说明这一点。人不向邻舍行恶，因为这背宗教，也就是违背神性，所以是出于属灵的动机不去行恶；但是，如果只是因为害怕法律，或害怕丧失名声、尊敬或利益，也就是因为自我和世界的缘故不向别人行恶，这就是出于属世的动机，是被自己引导。后一种生活是属世的，而前一种生活是属灵的。若人的道德生活是属灵的，他便拥有天堂在自己里面；若他的道德生活是纯属世的，他就没有天堂在自己里面。因为天堂从上面流入，并打开人的内层，再通过他的内层流入他的外层；而尘世则从下面流入，并打开外层，而不是内层，因为不能从尘世流到灵界，只有从灵界流进尘世，因此，如果没有接受天堂，内层依旧是关闭的。这一切清楚地表明谁接受天堂在自己里面，谁不接受。
[3]然而，人心里的天堂是各不相同的。天堂依据各人对良善及其真理的情感而各不相同。人若出于尊重神性的缘故而在对良善的情感中，便热爱神性真理，因为良善和真理彼此相爱，渴望结合。｛注1｝这解释了尽管非基督徒在世时并未处在纯正的真理中，却仍由于他们的爱而在来世接受纯正的真理。｛注2｝
｛注1｝：良善和真理之间是一种婚姻（1904，2173，2508）。良善和真理永远在努力相结合，良善渴望真理，渴望与它结合（9206，9207，9495）。良善和真理的结合如何发生，在谁里面结合（3834，3843，4096，4097，4301，4345，4353，4364，4368，5365，7623-7627，9258）。
｛注2｝：【英210】本节的理念——良善的动机和良善的行为的结合是如何通往天堂——在标题为“过上天堂的生活并不像人们想象的那么难”的段落中得到了扩展（以下528-535节）。
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319. 人若知道是什么构成人里面的天堂, 就能意识到非基督徒和基督徒一样能得救; 因为天堂在人里面, 那些拥有天堂在自己里面的人便进入天堂. 人里面的天堂就是承认神性, 并被神性引导. 每个宗教的初始和根基都是承认神性. 一个不承认神性的宗教根本不是宗教. 每个宗教的戒律都关注敬拜, 因而关注敬拜神性的方式, 以便敬拜蒙祂悦纳; 当这一点在人心里稳安下来时, 也就是说, 只要他意愿或热爱这一点, 就会被主引导. 众所周知, 非基督徒和基督徒一样过着道德的生活; 事实上, 许多非基督徒过着比基督徒更道德的生活. 过道德的生活要么是为了取悦神, 要么是为了取悦世人. 为取悦神所过的道德生活就是一种属灵生活. 就外在形式而言, 这二者看上去一样; 但就内在形式而言, 则完全不同. 一种使人得救, 一种不然. 因为人若为取悦神性而过道德的生活, 便被神性引导; 若为取悦世人而过道德的生活, 便被自己引导.
可举例说明这一点. 人不向邻舍行恶若是因为这违背宗教, 也就是违背神性, 就是出于一种属灵动机不去行恶; 但是, 他不向别人行恶若只是因为害怕法律, 或丧失名声, 尊敬或利益, 也就是因为自我和世界, 就是出于一种属世动机不去行恶, 被自己引导. 后一种生活是属世的, 而前一种生活是属灵的. 若人的道德生活是属灵的, 他便拥有天堂在自己里面; 若他的道德生活是纯属世的, 他就没有天堂在自己里面; 因为天堂从上面流入, 并打开人的内层, 再通过他的内层流入他的外层; 而世界则从下面流入, 并打开外层, 而不是内层. 因为从自然界到灵界的流注是不存在的, 只有从灵界到自然界的流注; 因此, 如果天堂同时不被接受, 内层依旧是关闭的. 这一切清楚表明谁接受天堂在自己里面, 谁不接受.
然而, 没有哪两个人里面的天堂是一样的. 天堂照着各人对良善及其真理的情感而各不相同. 人若为了神性的缘故而处于对良善的情感, 便热爱神性真理, 因为良善与真理彼此相爱, 渴望结合. 这解释了为何非基督徒尽管在世时并未处于纯正的真理, 却仍由于自己的爱而在来世接受真理.
注: 良善与真理之间存在一种婚姻(天国的奥秘 1904, 2173, 2508节). 良善与真理处在趋向结合的不断努力中; 良善渴望真理, 并渴望与它结合(天国的奥秘 9206, 9207, 9495节). 良善与真理如何结合, 在谁里面结合(天国的奥秘 3834, 3843, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258节).
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319. 人若明白是什麼構成天國, 便可知非基督徒也可能和基督徒一樣得救。因為天國在人心裡, 心有天國的人便歸入天國。心中的天國乃是承認上帝, 樂意接受上帝的引導。凡宗教信仰皆以承認上帝為起始和根本, 不承認上帝的信仰算不上信仰。任何信仰皆注重敬拜上帝, 講究如何敬拜上帝以獲得祂的悅納。人的心若專注于此, 樂得如此, 就得蒙主的引導。
眾所周知, 非基督徒也過道德的生活, 和基督徒一樣。事實上, 許多非基督徒的行為甚至勝過基督徒。人過道德的生活, 或為取悅上帝, 或為取悅人。若為取悅上帝, 即為內在的生活。兩者外表相似, 實則迥異。一種使人得救, 一種不然。因為道德的生活若為取悅上帝, 便得蒙上帝的引導;若為取悅人, 就是為自我所引導。
舉例以明之。我們若避免損害人, 因為這有悖信仰, 冒犯上帝, 我們如此行, 就是出於心靈的動機。反之, 我們若避免損害人, 只因害怕法律的懲罰, 或因顧及自己的名聲或利益, 我們如此行, 就是出於俗世的動機, 是為自我所引導。前者是心靈的生活, 後者是俗世的生活。當道德的生活也是心靈的生活, 天國便在他心裡;若只是俗世的生活, 天國就不在他心裡。因為天國從上流入, 開啟人的心靈, 再從內流入外;世界則從下流入, 開其表而不開其心。因為流注是從心靈界進入物質界, 不可能從物質界進入心靈界, 所以, 人接受世界卻不同時接受天國, 他的心就是閉合的。由此可知誰將天國接入其心, 而誰不然。
不過, 人心裡的天國, 根據他對良善與真理的熱愛之情, 而各不相同。人若因上帝的緣故而熱愛良善, 就是熱愛神性的真理, 因為良善與真理彼此愛慕, 渴望合而為一。所以, 非基督徒在世時若未能獲得真理, 到了靈界, 他也會因為熱愛而認識真理。
319. People can realize that non-Christians as well as Christians are saved if they know what constitutes heaven in us; for heaven is within us, and people who have heaven within them come into heaven. The heaven within us is our acknowledgment of the Divine and our being led by the Divine. The beginning and foundation of every religion is its acknowledgment of the Divine Being; a religion that does not acknowledge the Divine Being is not a religion at all. The precepts of every religion focus on worship, that is, on how the Divine is to be honored so that we will be acceptable in its sight; and when this fully occupies the mind (or, to the extent that we intend this or love this) we are being led by the Lord.
It is recognized that non-Christians live lives that are just as moral as the lives of Christians - many of them, in fact, live more moral lives. A moral life may be lived either to satisfy the Divine or to satisfy people in this world. A moral life that is lived to satisfy the Divine is a spiritual life. The two look alike in outward form, but inwardly they are totally different. One saves us, the other does not. This is because if we live a moral life to satisfy the Divine we are being led by the Divine; while if we live a moral life to satisfy people in this world, we are being led by ourselves.
[2] This may be illustrated by an example. If we do not do harm to our neighbor because that is against our religion and therefore against the Divine, our refraining from evil stems from a spiritual source. But if we refrain from doing harm to others simply because we are afraid of the law or of losing our reputation or respect or profit - for the sake of self and the world, that is - then this stems from a natural source and we are being led by ourselves. This latter life is natural, while the former is spiritual. If our moral life is spiritual, we have heaven within ourselves; but if our moral life is merely natural, we do not have heaven within ourselves. This is because heaven flows in from above, opens our deeper natures, and flows through those deeper natures into our more outward natures; while the world flows in from below and opens our more outward natures but not our deeper natures. No inflow occurs from the natural world into the spiritual, only from the spiritual world into the natural; so if heaven is not accepted at the same time, the deeper levels are closed. We can see from this who accept heaven into themselves and who do not.
[3] However, the heaven in one individual is not the same as the heaven in another. It differs in each according to the affection for what is good and true. If people are absorbed in an affection for what is good for the sake of the Divine, they love divine truth because the good and the true love each other and want to be united. 1Consequently, non-Christian people who have not had access to genuine truths in the world still accept them in the other life because of their love.
Footnotes:
1. There is a likeness of a marriage between what is good and what is true: 1094 [1904?], 2173, 2503 [2508?]. What is good and what is true are engaged in a constant effort toward union, with what is good longing for what is true and for union with it: 9206-9207, 9495. How and in whom this union of what is good and what is true takes place: 3834, 3843, 4096-4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258.
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319. That the gentiles equally with Christians are saved, anyone can see who knows what it is that makes heaven in man; for heaven is within a man, and those who have heaven within them come into heaven. Heaven in a man is acknowledging the Divine and being led by the Divine. The first and chief thing of every religion is to acknowledge the Divine. A religion that does not acknowledge the Divine is not a religion. The precepts of every religion look to worship, thus to the way in which the Divine is to be worshipped that the worship may be acceptable to Him; and when this has been settled in one's mind, that is, so far as one wills this or so far as he loves it, to that extent he is led by the Lord. Everyone knows that the gentiles as well as Christians live a moral life, and many of them a better life than Christians. Moral life may be lived either for the sake of the Divine or for the sake of men in the world; and a moral life that is lived for the sake of the Divine is a spiritual life. In outward form the two appear alike, but in inward form they are entirely different; the one saves a man, the other does not. For he who lives a moral life for the sake of the Divine is led by the Divine; while he who leads a moral life for the sake of men in the world is led by himself.
[2] But this may be illustrated by an example. He who refrains from doing evil to his neighbour because it is contrary to religion, that is, contrary to the Divine, refrains from doing evil from a spiritual motive; but he who refrains from doing evil to another merely from fear of the law, or the loss of reputation, of honour, or gain, that is, for the sake of self and the world, refrains from doing evil from a natural motive, and is led by himself. The life of the latter is natural, that of the former is spiritual. A man whose moral life is spiritual has heaven within himself, but he whose moral life is merely natural does not have heaven within himself; and for the reason that heaven flows in from above and opens man's interiors, and through his interiors flows into his exteriors; while the world flows in from beneath and opens the exteriors but not the interiors. For there can be no flowing in from the natural world into the spiritual, but only from the spiritual world into the natural; therefore if heaven is not received at the same time, the interiors remain closed. From these things it can be seen who those are who receive heaven within them, and who do not.
[3] And yet heaven is not the same in one as in another. It differs in each one in accordance with his affection for good and thence for truth. Those who are in an affection for good for the sake of the Divine, love Divine Truth, since good and truth love each other and desire to be conjoined. 1This explains why the heathen, although they are not in genuine truths in the world, yet from love receive truths in the other life.
Footnotes:
1. Between good and truth there is a kind of marriage (Arcana Coelestia 1904, 2173, 2508).
Good and truth are in a perpetual endeavour to be conjoined, and good longs for truth and for conjunction with it (Arcana Coelestia 9206-9207, 9495).
How the conjunction of good and truth takes place, and in whom (Arcana Coelestia 3834, 3843, 4096-4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258).
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319. That the heathen equally with Christians are saved any one can see who knows what it is that makes heaven in man; for heaven is within man, and those that have heaven within them come into heaven. Heaven with man is acknowledging the Divine and being led by the Divine. The first and chief thing of every religion is to acknowledge the Divine. A religion that does not acknowledge the Divine is no religion. The precepts of every religion look to worship; thus to the way in which the Divine is to be worshiped that the worship may be acceptable to Him; and when this has been settled in one's mind, that is, so far as one wills this or so far as he loves it, he is led by the Lord. Everyone knows that the heathen as well as Christians live a moral life, and many of them a better life than Christians. Moral life may be lived either out of regard to the Divine or out of regard to men in the world; and a moral life that is lived out of regard to the Divine is a spiritual life. In outward form the two appear alike, but in inward form they are wholly different; the one saves man, the other does not. For he who lives a moral life out of regard to the Divine is led by the Divine; while he who leads a moral life out of regard to men in the world is led by himself.
[2] But this may be illustrated by an example. He that refrains from doing evil to his neighbor because it is antagonistic to religion, that is, antagonistic to the Divine, refrains from doing evil from a spiritual motive; but he that refrains from doing evil to another merely from fear of the law, or the loss of reputation, of honor, or gain, that is, from regard to self and the world, refrains from doing evil from a natural motive, and is led by himself. The life of the latter is natural, that of the former is spiritual. A man whose moral life is spiritual has heaven within him; but he whose moral life is merely natural does not have heaven within him; and for the reason that heaven flows in from above and opens man's interiors, and through his interiors flows into his exteriors; while the world flows in from beneath and opens the exteriors but not the interiors. For there can be no flowing in from the natural world into the spiritual, but only from the spiritual world into the natural; therefore if heaven is not also received, the interiors remain closed. All this makes clear who those are that receive heaven within them, and who do not.
[3] And yet heaven is not the same in one as in another. It differs in each one in accordance with his affection for good and its truth. Those that are in an affection for good out of regard to the Divine, love Divine truth, since good and truth love each other and desire to be conjoined. 1This explains why the heathen, although they are not in genuine truths in the world, yet because of their love receive truths in the other life.
Footnotes:
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319. Quod Gentiles aeque salventur ac Christiani, scire possunt qui sciunt quid facit caelum apud hominem, nam caelum est in homine, et qui caelum in se habent in caelum veniunt. Caelum in homine est agnoscere Divinum, et duci a Divino; primum et primarium omnis religionis est agnoscere Divinum; religio quae non agnoscit Divinum non est religio; et praecepta omnis religionis spectant cultum, ita quomodo Divinum colendum est, ut Ipsi acceptus sit; et hoc cum animo ejus insidet, ita quantum hoc vult, aut quantum hoc amat, tantum ducitur a Domino. Notum est, quod Gentiles moralem vitam vivant aeque ac Christiani, et plures illorum meliorem quam Christiani. Moralis vita vivitur vel propter Divinum, vel propter homines in mundo; moralis vita quae vivitur propter Divinum, est spiritualis vita; utraque in externa forma similis apparet, sed in interna est prorsus dissimilis; una salvat hominem, altera non salvat; nam qui vivit moralem vitam propter Divinum, is ducitur a Divino, at qui vivit moralem vitam propter homines in mundo, is ducitur a semet.
[2] Sed illustretur hoc per exemplum: qui non malefacit proximo ex causa quia est contra religionem, ita contra Divinum, is ex spirituali origine abstinet a malefaciendo; at qui non malefacit alteri ex causa solum propter timorem legis, jacturae famae, honoris aut lucri, ita propter se et mundum, is ex origine naturali abstinet a malefaciendo, et is ducitur a semet; hujus vita est naturalis, illius autem spiritualis: homo, cujus vita moralis est spiritualis, caelum in se habet, at cujus vita moralis est solum naturalis, caelum in se non habet; causa est, quia caelum a superiore influit, et aperit interiora ejus, et per interiora influit in exteriora; mundus autem ab inferiori influit, et aperit exteriora, sed non interiora; nam influxus non datur e mundo naturali in spiritualem, sed e mundo spirituali in naturalem; quapropter si non caelum recipitur simul, clauduntur interiora. Ex his videri potest, quinam caelum in se recipiunt, et quinam non recipiunt.
[3] Sed caelum in uno non simile est quale in altero; differt in unoquovis secundum affectionem boni et inde veri: qui in affectione boni sunt propter Divinum, illi amant Divinum Verum, nam bonum et verum se mutuo amant, et volunt conjungi; 1quapropter Gentes, quamvis non in genuinis veris in mundo sunt, usque tamen ex amore recipiunt illa in altera vita.
Footnotes: