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《天堂与地狱》 第535节

（简释本，2022）

535、在灵界，我蒙允许与一些人交谈，他们曾经在世上为了能以敬虔和圣洁的方式生活而远离世俗的事务；也与一些曾以种种方式苦待自己的人交谈，他们曾以为那就是弃绝尘世、制服肉体的欲望。但他们中的大多数人却因此过着悲伤的生活，远离了只有融入世界才有的仁爱的生活，他们没有能力与天使相联，因为天使的生活是一种从祝福的状态中产生的喜乐的生活，在于发挥善行，也就是仁爱的行为。此外，那些在远离世俗工作的生活中的人，有一种强烈的自我功德感，因此不断地渴望天堂，以为天堂的喜乐是他们的奖赏，却完全不知道天堂的喜乐到底是什么。当他们与天使在一起、并被允许进入天使的喜乐时，惊讶不已，仿佛遇见了与自己的信仰格格不入的东西，因为这种喜乐舍弃功德，在于积极的作工和实际的服务，在于由此成就的良善所带来的幸福中。由于他们无法接受这种喜乐，就离开了，与在世时有着同样生活方式的灵人结伴。

　　[2]还有一些人表面上过着圣洁的生活，经常去教堂，常常祈祷，刻苦己心，同时却不断地想着自己会因此而受到尊荣，最终在死后被视为圣徒——这些人在来世并不在天堂，因为他们做这一切都是为了自己。他们沉溺在自我之爱中并以此玷污神性真理，其中一些人是如此的疯狂，以至于视自己为神，因此，他们与地狱里的同类在一起。一些人狡猾奸诈，在骗子的地狱里。这些人利用狡猾的伎俩和诡计来塑造一副虔诚的外表，引诱普通人相信他们拥有上帝的神圣。

　　[3]许多天主教徒有这种特点。我曾蒙允许与他们中的一些人交谈，当时，他们的生活清清楚楚地看到了，包括他们在世时的生活以及随后的生活。我谈到这一切，是要让大家知道，通往天堂的生活不是出世的生活，而是入世的生活；虔诚的生活若脱离了仁爱的生活（这生活只有在人世间才有可能），不会通向天堂；但仁爱的生活却可以，仁爱的生活在于在每项职责、生意和工作中，出于内层、因而是出于属天的动机去践行诚实和公正。每当人诚实公正地生活时，这动机就在生活中，因为如此作为符合神性的律法。这种生活并不难，但脱离仁爱生活的虔诚生活才是难的，这种生活在多大的程度上被认为是通向天堂，它就在多大的程度上远离天堂。｛注1｝

｛注1｝：脱离仁爱生活的虔诚生活没有用处；与仁爱结合的虔诚生活对一切有益（8252，8253）。仁爱邻舍就是在一切工作和职责中秉行良善、公正和公平（8120-8122）。仁爱邻舍包含在人的所思、所愿和所行的一切和每一件事物中（8124）。仁爱的生活就是按照主的诫命生活（3249）。按照主的诫命生活就是爱主（10143，10153，10310，10578，10645）。真正的仁爱不求功德，因为它出于内层的喜爱和随之而来的快乐（2371，2380，2400，3816，3887，6388-6393）。人在世时仁爱的生活怎样，人死后就会继续怎样（8256）。属天的祝福从主流入仁爱的生活（2363）。没有人仅凭思考而被允许进入天堂，必须伴随着意愿和践行出来的良善（2401，3459）。除非践行良善与意愿良善以及思想良善相结合，否则就没有救赎，也没有内在人与外在人的任何结合（3987）。

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（一滴水译本，2020）

535. 在来世, 我蒙允许与一些曾远离世俗事务, 好以虔诚和神圣的方式生活的人交谈过, 也与一些曾以种种方式苦待自己, 以为这就是抛弃世界, 制服肉体私欲的人交谈过. 然而, 这些人大多由此过上一种郁郁寡欢的生活, 远离了只有融入世界才能拥有的仁爱生活; 所以, 他们不能与天使相联, 因为天使的生活是快乐, 幸福的, 是由有价值的活动, 也就是仁爱的行为构成的. 此外, 那些过着远离尘世工作的生活之人有一种强烈的功德感, 不断渴望天堂, 以为天堂的喜乐是对他们的赏赐, 完全不知道何为天堂的喜乐. 当这种人与天使同在, 并被带入他们的喜乐(这种喜乐毫无功德感, 而是在于积极的劳动和实际的服务, 在于由此实现的良善所产生的幸福)时, 他们困惑了, 仿佛遇见了与其信仰格格不入的东西; 他们因不接受这种喜乐, 故只好离开, 与在世时过着同样生活的人来往.

还有一些人表面上过着神圣的生活, 经常上教会, 在那里祷告, 苦待自己的灵魂, 同时却不断思想自己, 想着如何比别人更有价值, 更值得尊重, 最终死后被尊为圣徒. 在来世, 他们并不在天堂, 因为他们做这一切, 首先想到的是自己. 由于他们以沉浸于其中的自我之爱玷污了神性真理, 所以其中一些人如此疯狂, 以至于视自己为神; 因而在地狱的同类当中. 有些人精明, 狡诈, 在骗子的地狱. 这些人利用狡猾的伎俩和诡计装出一副虔诚的样子, 引诱普通百姓相信他们拥有神性的圣洁.

这其中包括许多天主教圣徒. 我蒙允许与他们当中的一些人交谈, 并清楚描述了他们的生活, 包括他们在世时的生活, 以及后来的生活. 我提及这一切是为了叫人们知道, 通往天堂的生活不是退离世界的生活, 而是融入世界的生活; 虔诚的生活若脱离了只有在世界才有可能的仁爱生活, 根本不会通向天堂; 仁爱的生活才能通向天堂; 仁爱的生活就是在每项职责, 每项交易和每项工作中都出于内层, 也就是出于天堂的动机行事诚实, 公义; 每当人行事诚实, 公义时, 这种动机就在这种生活中, 因为如此行符合神性律法. 这种生活并不难. 相反, 脱离仁爱生活的虔诚生活才是难的; 人们多么以为这种生活将人引向天堂, 它就多么将人引离天堂.

注: 脱离仁爱生活的虔诚生活一无所成, 与仁爱联结才能有所成就(天国的奥秘 8252, 8253节). 对邻之仁就是在一切工作和职责中行良善, 公义和公平之事(天国的奥秘 8120-8122节). 对邻之仁包括人所思, 所愿和所行的一切(天国的奥秘 8124节). 仁爱的生活就是照主的诫命生活(天国的奥秘 3249节). 照主的诫命生活就是爱主(天国的奥秘 10143, 10153, 10310, 10578, 10645节). 真正的仁爱不会邀功, 因为它出自内层情感和随之的快乐(天国的奥秘 2371, 2380, 2400, 3816, 3887, 6388-6393节). 人死后的永恒性格取决于他在世时仁爱生活的品质(天国的奥秘 8256节). 天堂的幸福从主流入仁爱的生活(天国的奥秘 2363节). 没有人仅凭思考被引入天堂; 人必须凭意愿并行出良善连同思考才能被引入天堂(天国的奥秘 2401, 3459节). 除非行出良善与意愿并思考良善结合, 否则就没有救恩, 也没有内在人与外在人的任何结合(天国的奥秘 3987节).

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（思想者译本，2015）

535. 在心靈世界, 我與一些曾厭離世界以求虔誠度日的人交談, 也與一些曾以種種方式禁欲苦修, 以之為避世絕欲的人交談。其實, 他們多數人是過著鬱鬱寡歡的生活, 使自己遠離了只有在世人當中才有機會實踐的積極仁愛的生活。所以, 他們不能與天人相通。天人的生活是快樂幸福的, 由有價啟的, 仁愛的活動構成。逃避人間生活的人通常懷有一種功德心理, 無時無刻不渴望天國, 以為天國之樂是他們當得的賞賜, 對究竟何為天國之樂卻一無所知。當他們進入天人當中, 試著去感受天國之樂時, 他們困惑了, 仿佛遇見了與其信仰格格不入之物。因為天人的行為不摻雜功利的觀念, 完全由積極的活動和服務構成, 並從自己所成就的善行中獲得快樂。他們既不能接收天人的快樂, 只好離開, 與在人間曾過著相同生活方式的人結合起來。

還有一些人曾過著表面虔誠的生活, 經常上教堂禱告。他們禁欲苦修, 心裡卻時刻想著自己如何比別人更啟得稱道, 死後必被尊為聖徒。到了心靈世界, 他們不能進入天國, 因為他們做這一切完全是為了自己。他們以自己的虛榮玷啟了神性的真理, 有的甚至喪失了理智, 把自己當作上帝。因此, 他們只能與地獄的同類呆在一起。還有一些奸佞狡詐之人, 也在地獄。因為他們用各種詭計裝成道貌岸然的模樣, 誘導人們相信他們是聖人, 這其中包括許多天主教聖徒。我曾與他們一些人交談, 也對他們先前在人間後來在心靈世界的生活作過清楚的描述。

我說這些, 是要大家明白, 通往天國的生活不是退離世界, 而是活在世界當中。仁愛的生活只有在世人當中才能成就, 缺乏仁愛的所謂虔誠不能將人引向天國。只有在每項責任, 事務, 工作中實踐誠實和公平, 憑內在的秉性, 從屬天的源頭, 過仁愛的生活, 才能將人引向天國。當我們按誠實, 公平行事為人的時候, 屬天的源頭就在我們心裡, 因為如此行正符合神性的法則。這種生活不難,

缺乏仁愛的所謂虔誠才真的難。人們以為那種生活能將人引向天國, 其實它只能將人引離天國。

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Heaven and Hell #535 (NCE, 2000)

535. I have been allowed to talk with some people in the other life who had distanced themselves from the affairs of the world in order to live in devotions and sanctity, and also with some who had mortified themselves in various ways because they thought this was renouncing the world and taming the desires of the flesh. However, most of them had wound up with a gloomy kind of life from this and had distanced themselves from that life of active thoughtfulness that can be led only in the world, so they could not associate with angels. The life of angels is cheerful and blessed. It consists of worthwhile activities that are deeds of thoughtfulness. Particularly, people who have led a life withdrawn from worldly concerns are aflame with a sense of their own worth and constantly crave heaven. They think of heavenly joy as their reward, with no knowledge whatever of what heavenly joy actually is. When they are with angels and are let into that joy - which has no sense of merit and consists of activities and public duties and in bliss at the good that is accomplished through them - they are as bewildered as though they were seeing something totally alien to their faith. Since they are not open to these joys, they move off and associate with people who have led the same kind of life in the world.

[2] There are other people who have lived outwardly devotional lives, constantly in churches and at prayer there. They have mortified their souls while constantly thinking about themselves, how they are worthier and more estimable than others and will be regarded as saints after their death. They are not in heaven in the other life because they have done all this with themselves first in mind. Since they have polluted divine truths by the self-love they immersed them in, some of them are so deranged that they think they are gods. So they are with similar people in hell. Some of them are ingenious and crafty and are in hells for the crafty people who used their skills and wiles to construct outward appearances that would lead the masses to believe them possessed of a divine sanctity.

[3] This includes many of the Catholic saints. I have been allowed to talk with some of them and have had their lives clearly described, both the lives they had led in the world and what they were like afterward.

I have mentioned all this to let it be known that the life that leads to heaven is not one of withdrawal from the world but a life in the world, and that a life of piety apart from a life of thoughtfulness (which is possible only in the world) does not lead to heaven at all. Rather, it is a life of thoughtfulness, a life of behaving honestly and fairly in every duty, every affair, every task, from our deeper nature and therefore from a heavenly source. The source of this life is within us when we act honestly and fairly because doing so is in accord with divine laws. This life is not hard, but a life of piety apart from a life of thoughtfulness is hard. Still, this latter life leads away from heaven as surely as people believe it leads to heaven. ¹

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Heaven and Hell #535 (Harley, 1958)

535. I have been permitted to talk with some in the other life who had withdrawn from worldly affairs that they might live in a pious and holy manner, also with some who had afflicted themselves in various ways, believing that they were thereby renouncing the world and subduing the lusts of the flesh. But as most of these have thus acquired a sorrowful life and had withdrawn from the life of charity, which life can be lived only in the world, they are incapable of being associated with angels, because the life of angels is a life of joy resulting from a state of blessedness, and consists in performing good deeds, which are works of charity. Moreover, those who have lived a life withdrawn from worldly employments are inflamed with the idea of their own merit, and are continually desiring heaven on that account, and thinking of heavenly joy as a reward, utterly ignorant of what heavenly joy is. When such are admitted into the company of angels and into their joy, which discards merit and consists in active labours and practical services, and in a blessedness resulting from the good thereby accomplished, they are astonished like those who see something quite foreign to their belief; and since they are not receptive of that joy they go away and ally themselves with spirits of their own kind who have lived in the world a life like their own.

[2] But those who have lived a holy life in externals, constantly attending Church and praying and afflicting their souls, and at the same time have thought constantly of themselves that they would be esteemed and honoured for all this above others, and finally after death would be accounted saints-such in the other life are not in heaven because they have done all this for the sake of themselves. And as they have defiled Divine truths by the self-love in which they have immersed them, some of them are so insane as to think themselves gods; consequently, they are in hell among those like themselves. Some are cunning and deceitful, and are in the hells of the deceitful. These are such as by means of cunning arts and devices have maintained such pious conduct in external forms as induced the common people to believe that they possessed a Divine sanctity.

[3] Of this character are many of the saints of the Pontificial religion. I have been permitted to talk with some of them, and their life was then plainly described, such as it had been in the world and as it was afterwards. All these things have been said to make known that the life that leads to heaven is not a life withdrawn from the world, but a life in the world; and that a life of piety separated from a life of charity, which is possible only in the world, does not lead to heaven; but a life of charity does; and a life of charity consists in acting honestly and justly in every employment, in every business, and in every work, from an interior, that is, from a heavenly, motive; and this motive is in that life whenever man acts honestly and justly because doing so is in accord with the Divine laws. Such a life is not difficult. But a life of piety separate from a life of charity is difficult; and to the extent that such a life is believed to lead towards heaven, so it leads away from heaven. ¹

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Heaven and Hell #535 (Ager, 1900)

535. I have been permitted to talk with some in the other life who had withdrawn from worldly affairs that they might live in a pious and holy manner, also with some who had afflicted themselves in various ways, believing that they were thereby renouncing the world and subduing the lusts of the flesh. But as most of these have thus acquired a sorrowful life and had withdrawn from the life of charity, which life can be lived only in the midst of the world, they are incapable of being affiliated with angels, because the life of angels is a life of joy resulting from a state of blessedness, and consists in performing good deeds, which are works of charity. Moreover, those who have lived a life withdrawn from worldly employments are inflamed with the idea of their own merit, and are continually desiring heaven on that account, and thinking of heavenly joy as a reward, utterly ignorant of what heavenly joy is. When such are admitted into the company of angels and into their joy, which discards merit and consists in active labors and practical services, and in a blessedness resulting from the good thereby accomplished, they are astonished like one who has found out something quite foreign to his belief; and since they are not receptive of that joy they go away and ally themselves with spirits of their own kind that have lived in the world a life like their own.

[2] But those who have lived an outwardly holy life, constantly attending church and praying and afflicting their souls, and at the same time have thought constantly of themselves that they would be esteemed and honored for all this above others, and finally after death would be accounted saints - such in the other life are not in heaven because they have done all this for the sake of themselves. And as they have defiled Divine truths by the self-love in which they have immersed them, some of them are so insane as to think themselves gods; and are consequently in hell among those like themselves. Some are cunning and deceitful, and are in the hells of the deceitful. These are such as by means of cunning arts and devices have maintained such pious conduct as induced the common people to believe that they possessed a Divine sanctity.

[3] Of this character are many of the Roman Catholic saints. I have been permitted to talk with some of them, and their life was then plainly disclosed, such as it had been in the world and as it was afterwards. All this has been said to make known that the life that leads to heaven is not a life withdrawn from the world, but a life in the world; and that a life of piety separated from a life of charity, which is possible only in the world, does not lead to heaven; but a life of charity does; and a life of charity consists in acting honestly and justly in every employment, in every business, and in every work, from an interior, that is, from a heavenly, motive; and this motive is in that life whenever man acts honestly and justly because doing so is in accord with the Divine laws. Such a life is not difficult. But a life of piety separate from a life of charity is difficult; and as much as such a life is believed to lead towards heaven so much it leads away from heaven. ¹

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De Coelo et de Inferno #535 (original Latin)

535. Loqui datum est cum aliquibus in altera vita, qui se removerunt a mundi negotiis ut pie et sancte viverent; et quoque cum aliquibus qui se afflixerunt variis modis, quia crediderunt quod id esset abdicare mundum, ac domare concupiscentias carnis sed plerique ex illis, quia inde contraxerunt vitam tristem, ac se removerunt a vita charitatis, quae vita non potest quam in mundo agi, non possunt consociari angelis, quia vita angelorum est laeta ex beatitudine, et consistit in bonis praestandis, quae sunt opera charitatis: et praeterea illi qui vitam abstractam a mundanis egerunt, flagrant merito, et inde continue cupiunt caelum, et cogitant de gaudio caelesti ut mercede, prorsus non scientes quid gaudium caeleste: et quum inter angelos, et in eorum gaudium mittuntur, quod est absque merito, et consistit in exercitiis et manifestis officiis, ac in beatitudine ex bono quod per illa praestant, mirantur sicut qui vident aliena a fide: et quia non receptibiles sunt illius gaudii, discedunt, et consociantur suis, qui in simili vita fuerunt in mundo.


[2] illi autem, qui in externis sancte vixerunt, continue in templis, et in precibus ibi, et qui afflixerunt animas suas, et simul jugiter cogitaverunt de se, quod prae aliis sic aestimandi et honorandi, et tandem pro sanctis habendi post mortem, illi in altera vita non in caelo sunt, quia talia fecerunt propter se; et quia conspurcaverunt Divina vera amore sui, cui immerserunt illa, quidam ex illis tam insani sunt, ut se cogitent deos esse; quapropter inter tales in inferno sunt. Quidam astuti et dolosi sunt, ac in dolosorum infernis, qui sunt qui talia per artes et astutias fecerunt in externa forma, per quas induxerunt vulgus credere in illis sanctitatem Divinam esse.


[3] Tales sunt plures ex sanctis in Pontificia religione cum quibusdam etiam datum est loqui, et tunc vita eorum manifeste descripta est, qualis fuerat in mundo, et qualis postea. Haec dicta sunt ut sciatur, quod vita quae ducit ad caelum non sit vita abstracta a mundo, sed in mundo; et quod vita pietatis absque vita charitatis, quae solum datur in mundo, non ducat ad caelum; sed quod vita charitatis, quae vita est sincere et juste agere in omni functione, in omni negotio, et in omni opere, ex interiori, ita ex caelesti origine; quae origo illi vitae inest cum homo sincere et juste agit quia est secundum leges Divinas. Haec vita non difficilis est; sed vita pietatis abstractae a vita charitatis est difficilis; quae tamen vita tantum abducit a caelo, quantum creditur ducere ad caelum. ¹


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