530、接下来我要说明，过通往天堂的生活并不像人们想像的那么难。谁不能过文明道德的生活呢？因为每个人从小就开始了这种生活，并从世上的生活中熟悉它。此外，每个人，无论善恶，都过着种生活，因为谁不想被称为诚实公正呢？几乎每个人都在外表上践行诚实和公正，甚至好像在心里也是诚实公正的，或者好像是出于真正的诚实公正行事。属灵人应该以同样的方式生活，像属世人一样轻易地做到，唯一不同的是，属灵人相信上帝，行事诚实公正，不仅仅是因为它符合文明道德的法则，还因为它符合神性的律法。作为属灵人，在他所行的事上都会想到神性的事物，故与天堂的天使沟通；只要这事发生了，他就与他们结合，从而他的内在人被打开，就其本身而言，这内在人就是属灵人。当人进入这种状态时，他被主接纳、引导，尽管他自己没有意识到这一点。然后，凡他所行的、属于道德和文明生活的诚实公正之事，都是出于属灵的动机而行的；出于属灵的动机行诚实公正的事，就是出于诚实公正本身而行事，或者是发自内心而行的。
[2]他的诚实公正在外在形式上与属世人、甚至与邪恶的人和属地狱的人所行的没什么两样，但在内在形式上，它们完全不同。因为恶人诚实公正地行事，只是为了自己和世界，因此，如果不是害怕法律和惩罚，或者害怕丧失名声、荣誉、利益和生命，他们在各个方面都会行事不诚实、不公正，因为他们既不畏惧上帝，也不害怕任何神性的律法，因而缺乏任何内在的约束。因此，他们会利用各种机会去欺骗、掠夺和糟蹋别人，并且以此为乐。其内在品性在来世将清晰可见，这可以从在来世和他们一样品性的人身上看出来。在来世，每个人的外在都被拿走，内在品性显明出来，他继续在其中活到永远（参看第499-511节）。那时，因为他们行事没有外在约束，也就是刚才所说的对法律和丧失名声、荣誉、利益和生命的畏惧，他们行事疯狂，对诚实公正嗤之以鼻。
[3]但是，那些因着神性律法而行事诚实公正的人，当他们的外在被拿走、只留下内在时，智慧地行事，因为他们与天堂的天使相连，得享天使的智慧。由此可以初步得出这样的结论：当内在人，也就是人的意志和思想，与神性结合时，属灵人的文明道德的生活可以完全与属世人的一样（参看第358-360节）。
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530. 接下来我要说明, 过通往天堂的生活并不像人们想的那么难. 谁不能过文明, 道德的生活? 毕竟, 人从小就被引入其中, 从世间的生活知道它. 此外, 每个人, 无论善恶, 都过着这种生活; 因为谁不想被称为诚实? 谁不想被称为公义? 表面上看, 几乎每个人都显得诚实, 公义, 甚至似乎在心里也是诚实, 公义的, 或似乎出于真正的诚实, 公义行事. 属灵人要以同样的方式生活, 像属世人一样轻易做到; 唯一不同的是, 属灵人相信神性, 行事诚实, 公义不仅仅是因为如此行符合文明, 道德的法则, 还因为这也符合神性律法. 属灵人在凡他所行的事上都会想到神性事物, 故与天堂天使相通; 并且越与他们相通, 就越与他们结合; 他的内在人由此被打开, 就其本身而言, 这内在人就是属灵人. 当人进入这种状态时, 他就被主接纳并引导, 尽管他自己没有意识到这一点; 然后, 凡他所行的属于道德, 文明生活的诚实和公义之事, 都是出于一种属灵动机而行的; 出于属灵的动机行诚实, 公义, 就是出于诚实和公义本身而行之, 或发自内心行之.
表面上看, 他的公义, 诚实与属世人, 甚至邪恶的属地狱之人的没什么两样; 但就内在形式而言, 它们完全不同. 恶人行事公义, 诚实, 只是为了自己和世界; 因此, 若非害怕法律和处罚, 或丧失名声, 荣誉, 利益和生命, 他们在各个方面都行事不诚实, 不公义; 因为他们既不畏惧神, 也不害怕任何神性律法, 因而缺乏任何内在约束; 因此, 他们会利用各种机会去欺诈, 掠夺和毁掉别人, 并且还以此为乐. 其内在性质从来世像他们那样的人身上看得尤其清楚; 在来世, 每个人的外在都被拿走, 他最终在其中活到永远的内在则被打开(参看499-511节). 那时他们因行事不再有外在约束, 也就是刚才所说的对法律和丧失名声, 荣誉, 利益和生命的畏惧, 所以行事疯狂, 对诚实, 公义嗤之以鼻.
相反, 那些由于神性律法而行事诚实, 公义的人, 当其外在被拿走, 只留下其内在时, 行事便有智慧, 因为他们与天堂天使联结, 与天使分享他们的智慧. 由此可见, 首先, 当内在人, 也就是意愿和思维, 与神性联结时, 属灵人的文明, 道德生活可以完全像属世人的文明, 道德生活(参看358-360节).
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530. 接下來我要說明, 過通往天國的生活並不像人們想像的那麼難。試問, 誰不能過社會的和道德的生活？我們從小就已進入其中, 也知之甚詳。事實上, 無論善人惡人, 都過著社會的和道德的生活, 因為誰也不想被視為虛偽自私之人。幾乎所有人都表現得誠實公平, 乃至看似由衷的誠實公平。屬靈之人理當以同樣的方式生活, 也能像屬世之人一樣輕易做到;所不同的是, 屬靈之人相信上帝, 他行誠實公平, 不僅因為這是社會的和道德的要求, 也是上帝的要求。事實上, 當他們思想神性法則而行事的時候, 與天國的天人是相通的。既與天人相通, 其內在的靈魂便是開放的。主就在不知不覺中吸引他, 引導他, 合乎道德文明的誠實公平就都出於屬靈的源頭。憑屬靈的源頭所行的誠實公平是真正的誠實公平, 是憑心而行。
表面看來, 屬靈的誠實公平與肉體之人甚至地獄之人所行的誠實公平是一樣的, 其實它們截然不同。惡人行誠實公平, 是為了名聲和地位。若非畏懼法律的懲罰, 害怕喪失名聲財富, 他們的行為一定會表現得狡猾詭詐。因為他們不敬畏上帝及神性法則, 缺乏內在的約束, 只要獲得機會, 就盡可能地欺騙, 搶奪, 以滿足內心的欲望。其內在秉性如何, 到了心靈世界將清晰可見。彼時, 所有人的面具都要揭開, 讓內在秉性顯明出來。人將保持他的內在秉性, 直到永遠(499-511)。彼時, 他們的行為不再有外在的約束(即前面所說對遭受法律刑罰或喪失名聲, 利益, 地位, 生命的恐懼), 故行事瘋狂, 對誠實公平嗤之以鼻。
相反, 因敬畏上帝的法則而實踐誠實公平的人, 當他們的外在層面被剝開, 進入內在秉性以後, 將表現得十分睿智, 因為他們與天國的天人相通, 分享他們的智慧。
由此可見, 屬靈之人可以像屬世之人一樣過文明道德的生活, 只要他們在意志和認知上與上帝相通。
530. What follows will make it possible to see that it is not all that hard to lead a heaven-bound life.
Who can't lead a civic and moral life? After all, we are introduced to it in infancy and know it from living in the world. We do in fact lead this kind of life whether we are evil or good, since no one wants to be called dishonest or unfair. Almost everyone practices honesty and fairness outwardly, even to the point of seeming genuinely honest and fair, or seeming to act from genuine honesty and fairness. Spiritual people have to live in much the same way and can do so just as easily as natural people, the difference being that spiritual people believe in the Divine Being and act honestly and fairly not just because it follows civil and moral laws but also because it follows divine laws. In fact, since they are thinking about divine [laws] when they act, they are in touch with heaven's angels; and to the extent that they are, they are united to them, and their inner person - which is essentially a spiritual person - is opened. When this is our nature, the Lord adopts and leads us without our realizing it, and whatever things we do that are honest and fair - the deeds of our moral and civil life - come from a spiritual source. Doing what is honest and fair from a spiritual source is doing it from genuine honesty and fairness, or doing it from the heart.
[2] Outwardly, such honesty and fairness look just like the honesty and fairness of natural people or even evil and hellish people, but inwardly they are totally different. Evil people do what is fair and honest solely for the sake of themselves and the world. If they were not afraid of the law and its penalties, of losing their reputation, their wealth, and their life, they would act with utter dishonesty and unfairness. Since they have no fear of God or of any divine law, they have no inner restraint that keeps them in check; so to the extent that they can, they cheat and rob and plunder others just for the pleasure of it. Their inner nature is especially clear from people like them in the other life, when all people's outer natures are stripped away and their inner natures disclosed, the natures in which they will go on living to eternity (see above, 499-511). Since they are then acting without external restraints, which are (as just noted) fears of the law and of losing reputation, prestige, profit, and life, they act wildly and scoff at honesty and fairness.
[3] In contrast, people who have lived honestly and fairly because of divine laws act wisely when their outer natures are stripped away and they are left to their inner natures, because they are united to heaven's angels, who share their wisdom with them.
This enables us to gather initially that spiritual people can behave much the same as natural people in their civil and moral life, provided they are united to the Deity in their inner person, in their intent and thought (see above, 358-360).
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530. That it is not so difficult as some believe to live the life that leads to heaven can be seen from the things that now follow. Who cannot live a civil and moral life? For everyone from his childhood is initiated into that life, and learns what it is by living in the world. Moreover, everyone, whether evil or good, lives that life; for who does not wish to be called honest, and who does not wish to be called just? Almost everyone practises honesty and justice in externals, so far as to seem to be honest and just at heart, or to seem to act from real honesty and justice. The spiritual man ought to live in like manner, and can do so as easily as the natural man can, with this difference only, that the spiritual man believes in the Divine, and acts honestly and justly, not solely because so to act is in accord with civil and moral laws, but also because it is in accord with Divine laws. As the spiritual man, in whatever he is doing, thinks about Divine things, he has communication with the angels of heaven; and so far as this takes place he is conjoined with them; and thereby is opened his internal man, which regarded in itself is the spiritual man. When man comes into this state he is adopted and led by the Lord, although himself unconscious of it, and then whatever he does that is honest and just, pertaining to moral and civil life, is done from a spiritual motive; and doing what is honest and just from a spiritual motive is doing it from honesty and justice itself, or doing it from the heart.
[2] His justice and honesty appear in external form precisely the same as the justice and honesty with natural men and even with evil and infernal men; but in internal form they are wholly unlike. For evil men act justly and honestly solely for the sake of themselves and the world; and therefore if they had no fear of laws and penalties, or the loss of reputation, of honour, of gain, and of life, they would act in every respect insincerely and unjustly, since they fear neither God nor any Divine law, and therefore are not restrained by any internal bond; consequently, they would use every opportunity to defraud, plunder, and spoil others, and this from delight. That inwardly they are such can be clearly seen from those of the same character in the other life, where everyone's externals are taken away, and his internals in which he at last lives to eternity are opened (see above, 499-511). As such then act without external restraints, which are, as said above, fear of the law, of the loss of reputation, of honour, of gain, and of life, they act insanely, and laugh at honesty and Justice.
[3] But those who have acted honestly and justly from regard to Divine laws, when their externals are taken away and they are left to their internals, act wisely, because they are conjoined to the angels of heaven, from whom wisdom is communicated to them. From these things it can now first be established, that when the internal man, that is, the will and thought, are conjoined to the Divine, the civil and moral life of the spiritual man may be wholly like the civil and moral life of the natural man (see above, 358-360).
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530. That it is not so difficult as some believe to live the life that leads to heaven will now be shown. Who cannot live a civil and moral life? For everyone from his childhood is initiated into that life, and learns what it is by living in the world. Moreover, everyone, whether evil or good, lives that life; for who does not wish to be called honest, and who does not wish to be called just? Almost everyone practices honesty and justice outwardly, so far as to seem to be honest and just at heart, or to seem to act from real honesty and justice. The spiritual man ought to live in like manner, and can do so as easily as the natural man can, with this difference only, that the spiritual man believes in the Divine, and acts honestly and justly, not solely because to so act is in accord with civil and moral laws, but also because it is in accord with Divine laws. As the spiritual man, in whatever he is doing, thinks about Divine things, he has communication with the angels of heaven; and so far as this takes place he is conjoined with them; and thereby his internal man, which regarded in itself is the spiritual man, is opened. When man comes into this state he is adopted and led by the Lord, although himself unconscious of it, and then whatever he does that is honest and just pertaining to moral and civil life, is done from a spiritual motive; and doing what is honest and just from a spiritual motive is doing it from honesty and justice itself, or doing it from the heart.
[2] His justice and honesty appear outwardly precisely the same as the justice and honesty of natural men and even of evil and infernal men; but in inward form they are wholly unlike. For evil men act justly and honestly solely for the sake of themselves and the world; and therefore if they had no fear of laws and penalties, or the loss of reputation, of honor, of gain, and of life, they would act in every respect dishonestly and unjustly, since they neither fear God nor any Divine law, and therefore are not restrained by any internal bond; consequently they would use every opportunity to defraud, plunder, and spoil others, and this from delight. That inwardly they are such can be clearly seen from those of the same character in the other life, while everyone's externals are taken away, and his internals in which he at last lives to eternity are opened (see above, 499-511). As such then act without external restraints, which are, as just said, fear of the law, of the loss of reputation, of honor, of gain, and of life, they act insanely, and laugh at honesty and justice.
[3] But those who have acted honestly and justly from regard to Divine laws, when their externals are taken away and they are left to their internals, act wisely, because they are conjoined to the angels of heaven, from whom wisdom is communicated to them. From all this it can now be seen, in the first place, that when the internal man, that is, the will and thought, are conjoined to the Divine, the civil and moral life of the spiritual man may be wholly like the civil and moral life of the natural man (see above, 358-360).
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530. Quod non tam difficile sit agere vitam quae ducit ad caelum, sicut creditur, ex his nunc sequentibus videri potest. Quis non civilem et moralem vitam potest agere? nam quisque ab infantia initiatur in illam, et ex vita in mundo scit illam; quisque etiam agit illam, aeque malus ac bonus, nam quis non sincerus vult dici, et quis non justus? Paene omnes sinceritatem et justitiam exercent in externis, usque adeo ut appareant sicut corde et sinceri et justi sint, aut sicut ex ipsa sinceritate et justitia agant: similiter debet spiritualis homo vivere, quod potest tam facile quam naturalis homo, sed cum sola differentia, quod spiritualis homo credat Divinum, et quod sincere et juste agat non propterea solum quia est secundum leges civiles et morales, sed etiam quia est secundum leges Divinas: nam is quia de Divinis cogitat cum agit, communicat cum angelis caeli et quantum id facit, conjungitur illis; et sic aperitur internus ejus homo, qui in se spectatus est spiritualis homo. Cum homo talis est, tunc adoptatur et ducitur a Domino, ipso nesciente, et tunc sincerum et justum, quae sunt moralis et civilis vitae, quod agit, ex spirituali origine agit et agere sincerum et justum ex spirituali origine, est id agere ex ipso sincero et justo, seu id agere ex corde.
[2] Justitia et sinceritas ejus in externa forma apparet prorsus similis justitiae et sinceritati apud naturales homines, immo apud malos et infernales, sed in interna forma sunt prorsus dissimiles. Mali enim juste et sincere solum agunt propter se et mundum; quapropter si non timerent leges et poenas, tum jacturam famae, honoris, lucri et vitae, prorsus insincere et injuste agerent, quoniam non timent Deum, ac aliquam legem Divinam, ita non est aliquod internum vinculum quod detinet; quapropter tunc quantum possent, alios defraudarent, diriperent et spoliarent, et hoc ex jucundo. Quod intus tales sint, apparet imprimis ex similibus in altera vita, ubi cuivis auferuntur externa, et aperiuntur interna, in quibus denique in aeternum vivunt (videatur supra, 499-511) qui quia tunc agunt absque vinculis externis, quae sunt, ut supra dictum est, timores pro lege, proque jactura famae, honoris, lucri et vitae, insane agunt, et ad sinceritatem et justitiam rident.
[3] illi autem, qui propter leges Divinas sincere et juste egerunt, ablatis externis, et relicti internis, sapienter agunt, quia conjuncti sunt cum angelis caeli, a quibus communicatur illis sapientia. Ex his nunc primum constare potest, quod homo spiritualis prorsus similiter possit agere sicut homo naturalis, quoad civilem et moralem vitam, modo quoad internum hominem, seu quoad voluntatem et cogitationem conjunctus sit Divino. (Videatur supra, 358-360)