Kapitel 133		Paper 133
Tilbagerejsen Fra Rom		The Return from Rome
133:0.1 (1468.1) DA Jesus forberedte sig på at forlade Rom, sagde han ikke farvel til nogen af sine venner. Den skriftlærde fra Damaskus dukkede op i Rom uden varsel og forsvandt på samme måde. Der gik et helt år, før de, der kendte og elskede ham, opgav håbet om at se ham igen. Inden udgangen af det andet år fandt små grupper af dem, der havde kendt ham, sammen på grund af deres fælles interesse for hans lære og deres fælles erindring om de gode stunder med ham. Og disse små grupper af stoikere, kynikere og mysteriekultister fortsatte med at holde disse uregelmæssige og uformelle møder helt frem til det tidspunkt, hvor de første forkyndere af den kristne religion dukkede op i Rom.		133:0.1 (1468.1) WHEN preparing to leave Rome, Jesus said good-bye to none of his friends. The scribe of Damascus appeared in Rome without announcement and disappeared in like manner. It was a full year before those who knew and loved him gave up hope of seeing him again. Before the end of the second year small groups of those who had known him found themselves drawn together by their common interest in his teachings and through mutual memory of their good times with him. And these small groups of Stoics, Cynics, and mystery cultists continued to hold these irregular and informal meetings right up to the time of the appearance in Rome of the first preachers of the Christian religion.
133:0.2 (1468.2) Gonod og Ganid havde købt så mange ting i Alexandria og Rom, at de sendte alle deres ejendele videre med pakvogn til Tarentum, mens de tre rejsende vandrede afslappet gennem Italien ad den store Appia-vej. På denne rejse mødte de alle slags mennesker. Mange ædle romerske borgere og græske kolonister boede langs denne vej, men allerede nu var afkommet af et stort antal mindreværdige slaver begyndt at dukke op.		133:0.2 (1468.2) Gonod and Ganid had purchased so many things in Alexandria and Rome that they sent all their belongings on ahead by pack train to Tarentum, while the three travelers walked leisurely across Italy over the great Appian Way. On this journey they encountered all sorts of human beings. Many noble Roman citizens and Greek colonists lived along this road, but already the progeny of great numbers of inferior slaves were beginning to make their appearance.
133:0.3 (1468.3) En dag, mens han holdt frokostpause cirka halvvejs til Tarentum, stillede Ganid Jesus et direkte spørgsmål om, hvad han mente om Indiens kastesystem. Jesus sagde: “Selvom mennesker er forskellige på mange måder, står alle dødelige på lige fod over for Gud og i den åndelige verden. I Guds øjne er der kun to grupper af dødelige: dem, der ønsker at gøre hans vilje, og dem, der ikke gør. Når universet ser på en beboet verden, skelner det ligeledes mellem to store klasser: dem, der kender Gud, og dem, der ikke gør. De, der ikke kender Gud, regnes blandt dyrene i et givet rige. Menneskeheden kan passende inddeles i mange klasser i overensstemmelse med forskellige kvalifikationer, som de kan betragtes fysisk, mentalt, socialt, erhvervsmæssigt eller moralsk, men når disse forskellige klasser af dødelige står foran Guds domstol, står de på lige fod; Gud respekterer i sandhed ikke personer. Selvom man ikke kan undgå at anerkende forskellige menneskelige evner og begavelser i intellektuelle, sociale og moralske spørgsmål, bør man ikke gøre sådanne forskelle i menneskers åndelige broderskab, når de er samlet til tilbedelse i Guds nærvær.”		133:0.3 (1468.3) One day while resting at lunch, about halfway to Tarentum, Ganid asked Jesus a direct question as to what he thought of India’s caste system. Said Jesus: “Though human beings differ in many ways, the one from another, before God and in the spiritual world all mortals stand on an equal footing. There are only two groups of mortals in the eyes of God: those who desire to do his will and those who do not. As the universe looks upon an inhabited world, it likewise discerns two great classes: those who know God and those who do not. Those who cannot know God are reckoned among the animals of any given realm. Mankind can appropriately be divided into many classes in accordance with differing qualifications, as they may be viewed physically, mentally, socially, vocationally, or morally, but as these different classes of mortals appear before the judgment bar of God, they stand on an equal footing; God is truly no respecter of persons. Although you cannot escape the recognition of differential human abilities and endowments in matters intellectual, social, and moral, you should make no such distinctions in the spiritual brotherhood of men when assembled for worship in the presence of God.”
1. Barmhjertighed og retfærdighed ^top		1. Mercy and Justice ^top
133:1.1 (1468.4) En meget interessant hændelse fandt sted en eftermiddag i vejkanten, da de nærmede sig Tarentum. De observerede en grov og tyrannisk ung mand, der brutalt angreb en mindre dreng. Jesus skyndte sig at hjælpe den overfaldne unge, og da han havde reddet ham, holdt han hårdt fast i gerningsmanden, indtil den mindre dreng var flygtet. I det øjeblik Jesus slap den lille bølle, kastede Ganid sig over drengen og begyndte at banke ham, og til Ganids forbløffelse greb Jesus straks ind. Da han havde tilbageholdt Ganid og ladet den skræmte dreng flygte, udbrød den unge mand, så snart han havde fået vejret, ophidset: “Jeg kan ikke forstå dig, lærer. Hvis barmhjertigheden kræver, at du redder den mindre dreng, kræver retfærdigheden så ikke, at du straffer den større og krænkende unge?” Da Jesus svarede, sagde han:		133:1.1 (1468.4) A very interesting incident occurred one afternoon by the roadside as they neared Tarentum. They observed a rough and bullying youth brutally attacking a smaller lad. Jesus hastened to the assistance of the assaulted youth, and when he had rescued him, he tightly held on to the offender until the smaller lad had made his escape. The moment Jesus released the little bully, Ganid pounced upon the boy and began soundly to thrash him, and to Ganid’s astonishment Jesus promptly interfered. After he had restrained Ganid and permitted the frightened boy to escape, the young man, as soon as he got his breath, excitedly exclaimed: “I cannot understand you, Teacher. If mercy requires that you rescue the smaller lad, does not justice demand the punishment of the larger and offending youth?” In answering, Jesus said:
133:1.2 (1469.1) “Ganid, det er sandt, at du ikke forstår. Barmhjertighed er altid den enkeltes arbejde, men retfærdig afstraffelse er en funktion for de sociale, statslige eller universets administrative grupper. Som individ er jeg forpligtet til at vise barmhjertighed; jeg skal komme den overfaldne dreng til undsætning, og i al konsekvens kan jeg anvende tilstrækkelig magt til at tilbageholde aggressoren. Og det var netop, hvad jeg gjorde. Jeg fik befriet den overfaldne dreng; det var enden på barmhjertighedens tjeneste. Derefter tilbageholdt jeg angriberen med magt i tilstrækkelig lang tid til, at den svagere part i striden kunne flygte, hvorefter jeg trak mig ud af sagen. Jeg satte mig ikke til doms over angriberen for at bedømme hans motiv—for at bedømme alt, hvad der indgik i hans angreb på sin medmenneske—og påtog mig derefter at udføre den straf, som mit sind kunne diktere som retfærdig gengældelse for hans forseelse. Ganid, barmhjertighed kan være overdådig, men retfærdighed er præcis. Kan du ikke se, at to personer sandsynligvis ikke vil være enige om den straf, der vil tilfredsstille retfærdighedens krav? En ville idømme fyrre piskeslag, en anden tyve, mens endnu en ville anbefale isolation som en retfærdig straf. Kan du ikke se, at i denne verden må et sådant ansvar hellere hvile på gruppen eller blive administreret af udvalgte repræsentanter for gruppen? I universet ligger dommen hos dem, der fuldt ud kender baggrunden for alle forseelser såvel som deres motivation. I et civiliseret samfund og i et organiseret univers forudsætter administration af retfærdighed, at der afsiges en retfærdig dom som følge af en retfærdig bedømmelse, og sådanne prærogativer er overdraget til de juridiske grupper i verdenerne og til de alvidende administratorer i de højere universer i hele skabelsen.”		133:1.2 (1469.1) “Ganid, it is true, you do not understand. Mercy ministry is always the work of the individual, but justice punishment is the function of the social, governmental, or universe administrative groups. As an individual I am beholden to show mercy; I must go to the rescue of the assaulted lad, and in all consistency I may employ sufficient force to restrain the aggressor. And that is just what I did. I achieved the deliverance of the assaulted lad; that was the end of mercy ministry. Then I forcibly detained the aggressor a sufficient length of time to enable the weaker party to the dispute to make his escape, after which I withdrew from the affair. I did not proceed to sit in judgment on the aggressor, thus to pass upon his motive—to adjudicate all that entered into his attack upon his fellow—and then undertake to execute the punishment which my mind might dictate as just recompense for his wrongdoing. Ganid, mercy may be lavish, but justice is precise. Cannot you discern that no two persons are likely to agree as to the punishment which would satisfy the demands of justice? One would impose forty lashes, another twenty, while still another would advise solitary confinement as a just punishment. Can you not see that on this world such responsibilities had better rest upon the group or be administered by chosen representatives of the group? In the universe, judgment is vested in those who fully know the antecedents of all wrongdoing as well as its motivation. In civilized society and in an organized universe the administration of justice presupposes the passing of just sentence consequent upon fair judgment, and such prerogatives are vested in the juridical groups of the worlds and in the all-knowing administrators of the higher universes of all creation.”
133:1.3 (1469.2) I dagevis talte de om dette problem med at vise barmhjertighed og udøve retfærdighed. Og Ganid forstod, i hvert fald til en vis grad, hvorfor Jesus ikke ville gå i personlig kamp. Men Ganid stillede et sidste spørgsmål, som han aldrig fik et helt tilfredsstillende svar på; og det spørgsmål var: “Men, Mester, hvis et stærkere og mere iltert væsen skulle angribe dig og true med at ødelægge dig, hvad ville du så gøre? Ville du ikke gøre noget for at forsvare dig?” Selvom Jesus ikke kunne svare fuldt og tilfredsstillende på drengens spørgsmål, da han ikke var villig til at afsløre for ham, at han (Jesus) levede på jorden som et eksempel på Paradisfaderens kærlighed til et univers, der kiggede på, sagde han dog dette:		133:1.3 (1469.2) For days they talked about this problem of manifesting mercy and administering justice. And Ganid, at least to some extent, understood why Jesus would not engage in personal combat. But Ganid asked one last question, to which he never received a fully satisfactory answer; and that question was: “But, Teacher, if a stronger and ill-tempered creature should attack you and threaten to destroy you, what would you do? Would you make no effort to defend yourself?” Although Jesus could not fully and satisfactorily answer the lad’s question, inasmuch as he was not willing to disclose to him that he (Jesus) was living on earth as the exemplification of the Paradise Father’s love to an onlooking universe, he did say this much:
133:1.4 (1469.3) “Ganid, jeg kan godt forstå, hvordan nogle af disse problemer forvirrer dig, og jeg vil forsøge at besvare dit spørgsmål. På ethvert angreb, der måtte blive rejst mod min person ville jeg først afgøre, om angriberen var en Guds søn—min broder i kødet—og hvis jeg konkluderede, at dette væsen manglede moralsk dom og åndelig forstand, ville jeg uden tøven forsvare mig fuldt ud med alle mine kræfter til at modstå, uanset konsekvenserne for angriberen. Men jeg ville ikke dermed overfalde et medmenneske, der har en position af sønskab, ikke engang i selvforsvar. Det vil sige, at jeg ikke på forhånd og uden dom ville straffe ham for hans angreb på mig. Jeg vil på alle mulige måder forsøge at forhindre et sådant angreb, og få ham til at give afkald på det, og hvis jeg ikke lykkes at afværge det, ville jeg forsøge at afbøde det. Ganid, jeg har fuld tillid til min himmelske Faders omsorg; jeg er dedikeret til at gøre min himmelske Faders vilje. Jeg tror ikke nogen reel skade kan ramme mig; jeg tror ikke, at mit livsværk virkelig kan blive bragt i fare af noget, mine fjender måtte ønske at påføre mig, og vi har bestemt ingen vold at frygte fra vores venner. Jeg er helt sikker på, at hele universet er venligt indstillet over for mig—denne almægtige sandhed insisterer jeg på at tro på med en helhjertet tillid på trods af alle tegn på det modsatte.”		133:1.4 (1469.3) “Ganid, I can well understand how some of these problems perplex you, and I will endeavor to answer your question. First, in all attacks which might be made upon my person, I would determine whether or not the aggressor was a son of God—my brother in the flesh—and if I thought such a creature did not possess moral judgment and spiritual reason, I would unhesitatingly defend myself to the full capacity of my powers of resistance, regardless of consequences to the attacker. But I would not thus assault a fellow man of sonship status, even in self-defense. That is, I would not punish him in advance and without judgment for his assault upon me. I would by every possible artifice seek to prevent and dissuade him from making such an attack and to mitigate it in case of my failure to abort it. Ganid, I have absolute confidence in my heavenly Father’s overcare; I am consecrated to doing the will of my Father in heaven. I do not believe that real harm can befall me; I do not believe that my lifework can really be jeopardized by anything my enemies might wish to visit upon me, and surely we have no violence to fear from our friends. I am absolutely assured that the entire universe is friendly to me—this all-powerful truth I insist on believing with a wholehearted trust in spite of all appearances to the contrary.”
133:1.5 (1470.1) Men Ganid var ikke helt tilfreds. De talte mange gange om disse ting, og Jesus fortalte ham nogle af sine barndomsoplevelser og også om Jakob, stenhuggerens søn. Da Ganid hørte, hvordan Jakob udnævnte sig selv til at forsvare Jesus, sagde han: “Åh, jeg begynder at kunne se det! For det første er det meget sjældent, at et normalt menneske vil angribe en så venlig person som dig, og selv hvis nogen skulle være så tankeløs at gøre noget sådant, er der helt sikkert en anden dødelig i nærheden, som vil komme dig til undsætning, ligesom du altid kommer enhver person til undsætning, som du ser er i nød. I mit hjerte, lærer, er jeg enig med dig, men i mit hoved tænker jeg stadig, at hvis jeg havde været Jakob, ville jeg have nydt at straffe de uhøflige fyre, der formastede sig til at angribe dig, bare fordi de troede, at du ikke ville forsvare dig. Jeg går ud fra, at du er ret sikker på din vej gennem livet, eftersom du bruger meget af din tid på at hjælpe andre og tage dig af dine medmennesker i nød—ja, der vil sandsynligvis altid være nogen til at forsvare dig.” Og Jesus svarede: “Den prøve er ikke kommet endnu, Ganid, og når den kommer, bliver vi nødt til at følge Faderens vilje.” Og det var omtrent alt, hvad drengen kunne få sin lærer til at sige om dette vanskelige emne om selvforsvar og ikke-modstand. Ved en anden lejlighed fik han Jesus til at mene, at det organiserede samfund havde al mulig ret til at bruge magt i udførelsen af sine retfærdige opgaver.		133:1.5 (1470.1) But Ganid was not fully satisfied. Many times they talked over these matters, and Jesus told him some of his boyhood experiences and also about Jacob the stone mason’s son. On learning how Jacob appointed himself to defend Jesus, Ganid said: “Oh, I begin to see! In the first place very seldom would any normal human being want to attack such a kindly person as you, and even if anyone should be so unthinking as to do such a thing, there is pretty sure to be near at hand some other mortal who will fly to your assistance, even as you always go to the rescue of any person you observe to be in distress. In my heart, Teacher, I agree with you, but in my head I still think that if I had been Jacob, I would have enjoyed punishing those rude fellows who presumed to attack you just because they thought you would not defend yourself. I presume you are fairly safe in your journey through life since you spend much of your time helping others and ministering to your fellows in distress—well, most likely there’ll always be someone on hand to defend you.” And Jesus replied: “That test has not yet come, Ganid, and when it does, we will have to abide by the Father’s will.” And that was about all the lad could get his teacher to say on this difficult subject of self-defense and nonresistance. On another occasion he did draw from Jesus the opinion that organized society had every right to employ force in the execution of its just mandates.
2. Påmønstring i tarentum ^top		2. Embarking at Tarentum ^top
133:2.1 (1470.2) Mens de opholdt sig ved skibets landingsplads og ventede på, at båden skulle losse lasten, observerede de rejsende en mand, der mishandlede sin kone. Som han ham forsigtigt på skulderen og plejede, greb Jesus ind på vegne af den person, der blev angrebet. Han trådte op bag den rasende mand og bankede sagde: “Ven, må jeg tale med dig under fire øjne et øjeblik?” Den vrede mand var ikke overrasket over en sådan henvendelse, og efter et øjebliks pinlig tøven fremstammede han: “Øh—hvorfor—ja, hvad vil du mig?” Da Jesus havde ført ham til den ene side, sagde han: “Min ven, jeg fornemmer, at der må være sket noget forfærdeligt med dig; jeg vil meget gerne have, at du fortæller mig, hvad der kunne ske med en så stærk mand, at han angreb sin kone, sine børns mor, og det lige herude foran alles øjne. Jeg er sikker på, at du må føle, at du har en god grund til dette overfald. Hvad har kvinden gjort for at fortjene en sådan behandling fra sin mand? Når jeg ser på dig, synes jeg, at jeg i dit ansigt kan se kærlighed til retfærdighed, hvis ikke et ønske om at vise barmhjertighed. Jeg vover at påstå, at hvis du fandt mig ude i vejkanten, angrebet af røvere, ville du uden tøven skynde dig at komme mig til undsætning. Jeg tør godt sige, at du har gjort mange sådanne modige ting i løbet af dit liv. Nu, min ven, fortæl mig, hvad der er i vejen? Gjorde kvinden noget forkert, eller tabte du hovedet og overfaldt hende tankeløst?” Det var ikke så meget det, han sagde, der rørte denne mands hjerte, som det venlige blik og det medfølende smil, Jesus sendte ham, da han havde afsluttet sine bemærkninger. Manden sagde: “Jeg kan se, at du er præst for kynikerne, og jeg er taknemmelig for, at du holdt mig tilbage. Min kone har ikke gjort noget stort galt; hun er en god kvinde, men hun irriterer mig ved den måde, hun hakker på mig i offentligheden, og jeg mister besindelsen. Jeg er ked af min mangel på selvkontrol, og jeg lover at forsøge at leve op til mit tidligere løfte til en af dine brødre, som lærte mig den bedre måde for mange år siden. Det lover jeg dig.”		133:2.1 (1470.2) While tarrying at the ship landing, waiting for the boat to unload cargo, the travelers observed a man mistreating his wife. As was his custom, Jesus intervened in behalf of the person subjected to attack. He stepped up behind the irate husband and, tapping him gently on the shoulder, said: “My friend, may I speak with you in private for a moment?” The angry man was nonplused by such an approach and, after a moment of embarrassing hesitation, stammered out—“er—why—yes, what do you want with me?” When Jesus had led him to one side, he said: “My friend, I perceive that something terrible must have happened to you; I very much desire that you tell me what could happen to such a strong man to lead him to attack his wife, the mother of his children, and that right out here before all eyes. I am sure you must feel that you have some good reason for this assault. What did the woman do to deserve such treatment from her husband? As I look upon you, I think I discern in your face the love of justice if not the desire to show mercy. I venture to say that, if you found me out by the wayside, attacked by robbers, you would unhesitatingly rush to my rescue. I dare say you have done many such brave things in the course of your life. Now, my friend, tell me what is the matter? Did the woman do something wrong, or did you foolishly lose your head and thoughtlessly assault her?” It was not so much what he said that touched this man’s heart as the kindly look and the sympathetic smile which Jesus bestowed upon him at the conclusion of his remarks. Said the man: “I perceive you are a priest of the Cynics, and I am thankful you restrained me. My wife has done no great wrong; she is a good woman, but she irritates me by the manner in which she picks on me in public, and I lose my temper. I am sorry for my lack of self-control, and I promise to try to live up to my former pledge to one of your brothers who taught me the better way many years ago. I promise you.”
133:2.2 (1471.1) Og da Jesus tog afsked med ham, sagde han: “Min bror, husk altid, at manden ikke har nogen retmæssig myndighed over kvinden, medmindre kvinden frivilligt har givet ham en sådan myndighed. Din kone har forpligtet sig til at gå gennem livet med dig, til at hjælpe dig med at kæmpe dets kampe og til at påtage sig den langt større del af byrden ved at bære og opdrage dine børn; og til gengæld for denne særlige tjeneste er det kun rimeligt, at hun fra dig modtager den særlige beskyttelse, som manden kan give til kvinden som den partner, der skal bære, føde og pleje børnene. Den kærlige omsorg og omtanke, som en mand er villig til at skænke sin kone og deres børn, er målestokken for den mands opnåelse af de højere niveauer af kreativ og åndelig selvbevidsthed. Ved du ikke, at mænd og kvinder er partnere med Gud, idet de samarbejder om at skabe væsener, der vokser op og selv besidder potentialet til udødelige sjæle? Faderen i himlen behandler den åndelige moder til universets børn som en, der er ligeværdig med ham selv. Det er guddommeligt at dele sit liv og alt, hvad dertil hører, på lige fod med den moderpartner, der så fuldt ud deler den guddommelige oplevelse med jer af at reproducere jer selv i jeres børns liv. Hvis du kun kan elske dine børn, som Gud elsker dig, vil du elske og værne om din kone, som Faderen i himlen ærer og ophøjer den uendelige ånd, moderen til alle de åndelige børn i et enormt univers.”		133:2.2 (1471.1) And then, in bidding him farewell, Jesus said: “My brother, always remember that man has no rightful authority over woman unless the woman has willingly and voluntarily given him such authority. Your wife has engaged to go through life with you, to help you fight its battles, and to assume the far greater share of the burden of bearing and rearing your children; and in return for this special service it is only fair that she receive from you that special protection which man can give to woman as the partner who must carry, bear, and nurture the children. The loving care and consideration which a man is willing to bestow upon his wife and their children are the measure of that man’s attainment of the higher levels of creative and spiritual self-consciousness. Do you not know that men and women are partners with God in that they co-operate to create beings who grow up to possess themselves of the potential of immortal souls? The Father in heaven treats the Spirit Mother of the children of the universe as one equal to himself. It is Godlike to share your life and all that relates thereto on equal terms with the mother partner who so fully shares with you that divine experience of reproducing yourselves in the lives of your children. If you can only love your children as God loves you, you will love and cherish your wife as the Father in heaven honors and exalts the Infinite Spirit, the mother of all the spirit children of a vast universe.”
133:2.3 (1471.2) Da de gik om bord på båden, så de tilbage på scenen med det tårevædede par, der stod i en tavs omfavnelse. Efter at have hørt den sidste halvdel af Jesu budskab til manden, var Gonod hele dagen optaget af at meditere over det, og han besluttede sig for at omorganisere sit hjem, når han vendte tilbage til Indien.		133:2.3 (1471.2) As they went on board the boat, they looked back upon the scene of the teary-eyed couple standing in silent embrace. Having heard the latter half of Jesus’ message to the man, Gonod was all day occupied with meditations thereon, and he resolved to reorganize his home when he returned to India.
133:2.4 (1471.3) Rejsen til Nikopolis var behagelig, men langsom, da vinden ikke var gunstig. De tre brugte mange timer på at fortælle om deres oplevelser i Rom og mindes alt det, der var sket for dem, siden de mødtes første gang i Jerusalem. Ganid var ved at blive gennemsyret af ånden i den personlige tjeneste. Han begyndte at arbejde på skibets steward, men da han på andendagen kom ud på dybt religiøst vand, bad han Joshua om at hjælpe ham.		133:2.4 (1471.3) The journey to Nicopolis was pleasant but slow as the wind was not favorable. The three spent many hours recounting their experiences in Rome and reminiscing about all that had happened to them since they first met in Jerusalem. Ganid was becoming imbued with the spirit of personal ministry. He began work on the steward of the ship, but on the second day, when he got into deep religious water, he called on Joshua to help him out.
133:2.5 (1471.4) De tilbragte flere dage i Nikopolis, den by, som Augustus havde grundlagt omkring 50 år tidligere som “sejrens by” til minde om slaget ved Actium, hvor han havde slået lejr med sin hær før slaget. De indlogerede sig hos en Jeramy, en græsk proselyt af den jødiske tro, som de havde mødt om bord på skibet. Apostlen Paulus tilbragte hele vinteren med Jeramys søn i det samme hus i løbet af sin tredje missionsrejse. Fra Nikopolis sejlede de på den samme båd til Korinth, hovedstaden i den romerske provins Achaia.		133:2.5 (1471.4) They spent several days at Nicopolis, the city which Augustus had founded some fifty years before as the “city of victory” in commemoration of the battle of Actium, this site being the land whereon he camped with his army before the battle. They lodged in the home of one Jeramy, a Greek proselyte of the Jewish faith, whom they had met on shipboard. The Apostle Paul spent all winter with the son of Jeramy in the same house in the course of his third missionary journey. From Nicopolis they sailed on the same boat for Corinth, the capital of the Roman province of Achaia.
3. I korinth ^top		3. At Corinth ^top
133:3.1 (1471.5) Da de nåede Korinth, var Ganid blevet meget interesseret i den jødiske religion, og derfor var det ikke mærkeligt, at han en dag, da de kom forbi synagogen og så folk gå derind, bad Jesus om at tage ham med til gudstjenesten. Den dag hørte de en lærd rabbiner tale om “Israels skæbne,” og efter gudstjenesten mødte de Crispus, den øverste leder af synagogen. Mange gange tog de tilbage til synagogegudstjenesterne, men mest for at møde Crispus. Ganid kom til at holde meget af Crispus, hans kone og deres familie på fem børn. Han nød meget at observere, hvordan en jøde levede sit familieliv.		133:3.1 (1471.5) By the time they reached Corinth, Ganid was becoming very much interested in the Jewish religion, and so it was not strange that, one day as they passed the synagogue and saw the people going in, he requested Jesus to take him to the service. That day they heard a learned rabbi discourse on the “Destiny of Israel,” and after the service they met one Crispus, the chief ruler of this synagogue. Many times they went back to the synagogue services, but chiefly to meet Crispus. Ganid grew to be very fond of Crispus, his wife, and their family of five children. He much enjoyed observing how a Jew conducted his family life.
133:3.2 (1472.1) Mens Ganid studerede familielivet, underviste Jesus Crispus i bedre måder at leve religiøst på. Jesus holdt mere end tyve møder med denne fremsynede jøde, og det er ikke overraskende, at år senere, da Paulus prædikede i netop denne synagoge, og da jøderne havde afvist hans budskab og havde stemt for at forbyde hans videre prædiken i synagogen, og da han derefter gik til hedningerne, at Crispus med hele sin familie omfavnede den nye religion, og at han blev en af de vigtigste støtter i den kristne kirke, som Paulus senere organiserede i Korinth.		133:3.2 (1472.1) While Ganid studied family life, Jesus was teaching Crispus the better ways of religious living. Jesus held more than twenty sessions with this forward-looking Jew; and it is not surprising, years afterward, when Paul was preaching in this very synagogue, and when the Jews had rejected his message and had voted to forbid his further preaching in the synagogue, and when he then went to the gentiles, that Crispus with his entire family embraced the new religion, and that he became one of the chief supports of the Christian church which Paul subsequently organized at Corinth.
133:3.3 (1472.2) I løbet af de halvandet år, Paulus prædikede i Korinth, hvor han senere fik selskab af Silas og Timotheus, mødte han mange andre, som var blevet undervist af “den jødiske lærer for sønnen af en indisk købmand.”		133:3.3 (1472.2) During the eighteen months Paul preached in Corinth, being later joined by Silas and Timothy, he met many others who had been taught by the “Jewish tutor of the son of an Indian merchant.”
133:3.4 (1472.3) I Korinth mødte de mennesker af alle racer fra tre kontinenter. Næst efter Alexandria og Rom var det den mest kosmopolitiske by i Middelhavsimperiet. Der var meget, der tiltrak sig ens opmærksomhed i denne by, og Ganid blev aldrig træt af at besøge citadellet, der ragede næsten to tusind meter op over havet. Han tilbragte også en stor del af sin fritid omkring synagogen og i Crispus’ hjem. Han blev først chokeret og senere charmeret over kvindens status i det jødiske hjem; det var en åbenbaring for denne unge inder.		133:3.4 (1472.3) At Corinth they met people of every race hailing from three continents. Next to Alexandria and Rome, it was the most cosmopolitan city of the Mediterranean empire. There was much to attract one’s attention in this city, and Ganid never grew weary of visiting the citadel which stood almost two thousand feet above the sea. He also spent a great deal of his spare time about the synagogue and in the home of Crispus. He was at first shocked, and later on charmed, by the status of woman in the Jewish home; it was a revelation to this young Indian.
133:3.5 (1472.4) Jesus og Ganid var ofte gæster i et andet jødisk hjem, hos Justus, en hengiven købmand, som boede ved siden af synagogen. Og mange gange senere, da apostlen Paulus opholdt sig i dette hjem, lyttede han til beretningerne om disse besøg med den indiske dreng og hans jødiske lærer, mens både Paulus og Justus undrede sig over, hvad der var blevet af sådan en klog og genial hebraisk lærer.		133:3.5 (1472.4) Jesus and Ganid were often guests in another Jewish home, that of Justus, a devout merchant, who lived alongside the synagogue. And many times, subsequently, when the Apostle Paul sojourned in this home, did he listen to the recounting of these visits with the Indian lad and his Jewish tutor, while both Paul and Justus wondered whatever became of such a wise and brilliant Hebrew teacher.
133:3.6 (1472.5) Da de var i Rom, bemærkede Ganid, at Jesus nægtede at følge dem til de offentlige bade. Flere gange efterfølgende forsøgte den unge mand at få Jesus til at udtrykke sig yderligere om forholdet mellem kønnene. Selvom han svarede på drengens spørgsmål, virkede han aldrig indstillet på at diskutere disse emner i detaljer. En aften, da de spadserede rundt i Korinth i nærheden af det sted, hvor citadellets mur løb ned til havet, blev de antastet af to offentlige kvinder. Ganid havde fået den idé, og med rette, at Jesus var en mand med høje idealer, og at han afskyede alt, hvad der var urent eller smagte af ondskab; derfor talte han skarpt til disse kvinder og fik dem ubehøvlet væk. Da Jesus så dette, sagde han til Ganid: “Du mener det godt, men du burde ikke formaste dig til at tale sådan til Guds børn, selv om de tilfældigvis er hans vildfarne børn. Hvem er vi, at vi skulle sætte os til doms over disse kvinder? Kender du tilfældigvis alle de omstændigheder, der fik dem til at ty til sådanne metoder for at skaffe sig et levebrød? Stop her sammen med mig, mens vi taler om disse ting.” Kurtisanerne var endnu mere forbløffede over, hvad han sagde, end Ganid var.		133:3.6 (1472.5) When in Rome, Ganid observed that Jesus refused to accompany them to the public baths. Several times afterward the young man sought to induce Jesus further to express himself in regard to the relations of the sexes. Though he would answer the lad’s questions, he never seemed disposed to discuss these subjects at great length. One evening as they strolled about Corinth out near where the wall of the citadel ran down to the sea, they were accosted by two public women. Ganid had imbibed the idea, and rightly, that Jesus was a man of high ideals, and that he abhorred everything which partook of uncleanness or savored of evil; accordingly he spoke sharply to these women and rudely motioned them away. When Jesus saw this, he said to Ganid: “You mean well, but you should not presume thus to speak to the children of God, even though they chance to be his erring children. Who are we that we should sit in judgment on these women? Do you happen to know all of the circumstances which led them to resort to such methods of obtaining a livelihood? Stop here with me while we talk about these matters.” The courtesans were astonished at what he said even more than was Ganid.
133:3.7 (1472.6) Mens de stod der i måneskinnet, fortsatte Jesus med at sige: “Der bor en guddommelig ånd i hvert menneskesind, en gave fra Faderen i himlen. Denne gode ånd stræber altid efter at lede os til Gud, at hjælpe os med at finde Gud og kende Gud; men i de dødelige er der også mange naturlige fysiske tendenser, som Skaberen har anbragt der for at tjene individets og racens velbefindende. Nu bliver mænd og kvinder ofte forvirrede i deres bestræbelser på at forstå sig selv og kæmpe med de mangfoldige vanskeligheder, der er forbundet med at tjene til livets ophold i en verden, der i så høj grad er domineret af egoisme og synd. Jeg fornemmer, Ganid, at ingen af disse kvinder er forsætligt onde. Jeg kan se på deres ansigter, at de har oplevet megen sorg; de har lidt meget under en tilsyneladende grusom skæbne; de har ikke bevidst valgt denne form for liv; de har i modløshed grænsende til fortvivlelse overgivet sig til tidens pres og accepteret denne usmagelige måde at skaffe sig et levebrød på som den bedste vej ud af en situation, der for dem forekom håbløs. Ganid, nogle mennesker er virkelig onde i hjertet; de vælger bevidst at gøre onde ting, men sig mig, når du ser ind i disse nu tåreplettede ansigter, ser du så noget dårligt eller ondt?” Og da Jesus holdt pause for hans svar, blev Ganids stemme kvalt, da han stammede sit svar ud: “Nej, lærer, det gør jeg ikke. Og jeg undskylder for min uhøflighed over for dem—jeg beder om deres tilgivelse.” Så sagde Jesus: “Og jeg beder for dem om, at de har tilgivet dig, ligesom jeg taler for min Fader i himlen om, at han har tilgivet dem. Nu kommer I alle sammen med mig til en vens hus, hvor vi vil søge forfriskning og lægge planer for det nye og bedre liv, der ligger forude.” Indtil da havde de forbløffede kvinder ikke sagt et ord; de kiggede på hinanden og fulgte tavst med, mens mændene viste vej.		133:3.7 (1472.6) As they stood there in the moonlight, Jesus went on to say: “There lives within every human mind a divine spirit, the gift of the Father in heaven. This good spirit ever strives to lead us to God, to help us to find God and to know God; but also within mortals there are many natural physical tendencies which the Creator put there to serve the well-being of the individual and the race. Now, oftentimes, men and women become confused in their efforts to understand themselves and to grapple with the manifold difficulties of making a living in a world so largely dominated by selfishness and sin. I perceive, Ganid, that neither of these women is willfully wicked. I can tell by their faces that they have experienced much sorrow; they have suffered much at the hands of an apparently cruel fate; they have not intentionally chosen this sort of life; they have, in discouragement bordering on despair, surrendered to the pressure of the hour and accepted this distasteful means of obtaining a livelihood as the best way out of a situation that to them appeared hopeless. Ganid, some people are really wicked at heart; they deliberately choose to do mean things, but, tell me, as you look into these now tear-stained faces, do you see anything bad or wicked?” And as Jesus paused for his reply, Ganid’s voice choked up as he stammered out his answer: “No, Teacher, I do not. And I apologize for my rudeness to them—I crave their forgiveness.” Then said Jesus: “And I bespeak for them that they have forgiven you as I speak for my Father in heaven that he has forgiven them. Now all of you come with me to a friend’s house where we will seek refreshment and plan for the new and better life ahead.” Up to this time the amazed women had not uttered a word; they looked at each other and silently followed as the men led the way.
133:3.8 (1473.1) Forestil dig Justus’ kones overraskelse, da Jesus på dette sene tidspunkt dukkede op med Ganid og disse to fremmede og sagde: “Du må tilgive os, at vi kommer på dette tidspunkt, men Ganid og jeg ønsker en bid mad, og vi vil gerne dele den med disse vores nyfundne venner, som også har brug for næring; og ud over alt dette kommer vi til dig med den tanke, at du vil være interesseret i at rådgive os om den bedste måde at hjælpe disse kvinder med at få en ny start i livet. De kan fortælle dig deres historie, men jeg formoder, at de har haft mange problemer, og selve deres tilstedeværelse her i dit hus vidner om, hvor inderligt de higer efter at lære gode mennesker at kende, og hvor villigt de vil gribe muligheden for at vise hele verden—og endda himlens engle—hvilke modige og ædle kvinder de kan blive.”		133:3.8 (1473.1) Imagine the surprise of Justus’ wife when, at this late hour, Jesus appeared with Ganid and these two strangers, saying: “You will forgive us for coming at this hour, but Ganid and I desire a bite to eat, and we would share it with these our new-found friends, who are also in need of nourishment; and besides all this, we come to you with the thought that you will be interested in counseling with us as to the best way to help these women get a new start in life. They can tell you their story, but I surmise they have had much trouble, and their very presence here in your house testifies how earnestly they crave to know good people, and how willingly they will embrace the opportunity to show all the world—and even the angels of heaven—what brave and noble women they can become.”
133:3.9 (1473.2) Da Marta, Justus’ kone, havde bredt maden ud på bordet, tog Jesus uventet afsked med dem og sagde: “Da det er ved at blive sent, og da den unge mands far venter på os, beder vi om at blive undskyldt, mens vi efterlader jer her sammen—tre kvinder—Den Højestes elskede børn. Og jeg vil bede for jeres åndelige vejledning, mens I lægger planer for et nyt og bedre liv på jorden og et evigt liv i det storslåede liv herefter.”		133:3.9 (1473.2) When Martha, Justus’ wife, had spread the food on the table, Jesus, taking unexpected leave of them, said: “As it is getting late, and since the young man’s father will be awaiting us, we pray to be excused while we leave you here together—three women—the beloved children of the Most High. And I will pray for your spiritual guidance while you make plans for a new and better life on earth and eternal life in the great beyond.”
133:3.10 (1473.3) Således tog Jesus og Ganid afsked med kvinderne. Hidtil havde de to kurtisaner ikke sagt noget, og Ganid var også målløs. Og det var Marta også et øjeblik, men så tog hun kampen op og gjorde alt det for disse fremmede, som Jesus havde håbet på. Den ældste af disse to kvinder døde kort tid efter, med lyse forhåbninger om evig overlevelse, og den yngre kvinde arbejdede i Justus’ forretning og blev senere et livslangt medlem af den første kristne kirke i Korinth.		133:3.10 (1473.3) Thus did Jesus and Ganid take leave of the women. So far the two courtesans had said nothing; likewise was Ganid speechless. And for a few moments so was Martha, but presently she rose to the occasion and did everything for these strangers that Jesus had hoped for. The elder of these two women died a short time thereafter, with bright hopes of eternal survival, and the younger woman worked at Justus’ place of business and later became a lifelong member of the first Christian church in Corinth.
133:3.11 (1473.4) Flere gange i Crispus hjem mødte Jesus og Ganid en Gaius, som senere blev en loyal tilhænger af Paulus. I løbet af disse to måneder i Korinth havde de intime samtaler med en lang række værdifulde personer, og som et resultat af alle disse tilsyneladende tilfældige kontakter blev mere end halvdelen af de berørte personer medlemmer af det efterfølgende kristne fællesskab.		133:3.11 (1473.4) Several times in the home of Crispus, Jesus and Ganid met one Gaius, who subsequently became a loyal supporter of Paul. During these two months in Corinth they held intimate conversations with scores of worth-while individuals, and as a result of all these apparently casual contacts more than half of the individuals so affected became members of the subsequent Christian community.
133:3.12 (1473.5) Da Paulus første gang tog til Korinth, havde han ikke tænkt sig at gøre et længerevarende besøg. Men han vidste ikke, hvor godt den jødiske lærer havde forberedt vejen for hans arbejde. Desuden opdagede han, at Aquila og Priscilla allerede havde vakt stor interesse. Aquila var en af de kynikere, som Jesus var kommet i kontakt med, da han var i Rom. Dette par var jødiske flygtninge fra Rom, og de tog hurtigt imod Paulus’ lære. Han boede sammen med dem og arbejdede sammen med dem, for de var også teltmagere. Det var på grund af disse omstændigheder, at Paulus forlængede sit ophold i Korinth.		133:3.12 (1473.5) When Paul first went to Corinth, he had not intended to make a prolonged visit. But he did not know how well the Jewish tutor had prepared the way for his labors. And further, he discovered that great interest had already been aroused by Aquila and Priscilla, Aquila being one of the Cynics with whom Jesus had come in contact when in Rome. This couple were Jewish refugees from Rome, and they quickly embraced Paul’s teachings. He lived with them and worked with them, for they were also tentmakers. It was because of these circumstances that Paul prolonged his stay in Corinth.
4. Personligt arbejde i korinth ^top		4. Personal Work in Corinth ^top
133:4.1 (1474.1) Jesus og Ganid havde mange flere interessante oplevelser i Korinth. De talte tæt sammen med et stort antal mennesker, som havde stor gavn af den undervisning, de fik fra Jesus.		133:4.1 (1474.1) Jesus and Ganid had many more interesting experiences in Corinth. They had close converse with a great number of persons who greatly profited by the instruction received from Jesus.
133:4.2 (1474.2) Han underviste mølleren i at male sandhedens korn i den levende erfarings mølle, så det guddommelige livs svære ting bliver let modtagelige for selv de svage og skrøbelige blandt ens medmennesker. Jesus sagde: “Giv sandhedens mælk til dem, der er spædbørn i åndelig opfattelse. I jeres levende og kærlige tjeneste skal I servere åndelig føde i tiltrækkende form og tilpasset modtageligheden hos hver af jeres modtagere.”		133:4.2 (1474.2) The miller he taught about grinding up the grains of truth in the mill of living experience so as to render the difficult things of divine life readily receivable by even the weak and feeble among one’s fellow mortals. Said Jesus: “Give the milk of truth to those who are babes in spiritual perception. In your living and loving ministry serve spiritual food in attractive form and suited to the capacity of receptivity of each of your inquirers.”
133:4.3 (1474.3) Til den romerske centurion sagde han: “Giv Cæsar, hvad der er Cæsars, og Gud, hvad der er Guds. Den oprigtige tjeneste for Gud og den loyale tjeneste for Cæsar er ikke i konflikt, medmindre Cæsar skulle formaste sig til at tilrane sig den hyldest, som kun Guddommen kan gøre krav på. Loyalitet over for Gud, hvis du skulle lære ham at kende, ville gøre dig så meget desto mere loyal og trofast i din hengivenhed over for en værdig kejser.”		133:4.3 (1474.3) To the Roman centurion he said: “Render unto Caesar the things which are Caesar’s and unto God the things which are God’s. The sincere service of God and the loyal service of Caesar do not conflict unless Caesar should presume to arrogate to himself that homage which alone can be claimed by Deity. Loyalty to God, if you should come to know him, would render you all the more loyal and faithful in your devotion to a worthy emperor.”
133:4.4 (1474.4) Til en oprigtig leder af Mitraskulten, sagde han: “Du gør klogt i at søge efter en religion med evig frelse, men du begår en fejl ved at søge efter en sådan herlig sandhed blandt menneskeskabte mysterier og menneskelige filosofier. Ved du ikke, at den evige frelses mysterium bor i din egen sjæl? Ved du ikke, at himlens Gud har sendt sin ånd for at leve i dig, og at denne ånd vil føre alle sandhedselskende og gudtjenende dødelige ud af dette liv og gennem dødens portaler op til lysets evige højder, hvor Gud venter på at modtage sine børn? Og glem aldrig: I, som kender Gud, er Guds sønner, hvis I virkelig længes efter at blive som ham.”		133:4.4 (1474.4) To the earnest leader of the Mithraic cult he said: “You do well to seek for a religion of eternal salvation, but you err to go in quest of such a glorious truth among man-made mysteries and human philosophies. Know you not that the mystery of eternal salvation dwells within your own soul? Do you not know that the God of heaven has sent his spirit to live within you, and that this spirit will lead all truth-loving and God-serving mortals out of this life and through the portals of death up to the eternal heights of light where God waits to receive his children? And never forget: You who know God are the sons of God if you truly yearn to be like him.”
133:4.5 (1474.5) Til den epikuræiske lærer sagde han: “Du gør klogt i at vælge det bedste og værdsætte det gode, men er du klog, når du undlader at skelne de større ting i det jordiske liv, som er legemliggjort i de åndelige riger, der stammer fra erkendelsen af Guds nærvær i menneskets hjerte? Det store i al menneskelig erfaring er erkendelsen af at kende den Gud, hvis ånd lever i dig og søger at føre dig frem på den lange og næsten endeløse rejse for at opnå den personlige tilstedeværelse af vores fælles Fader, Gud for al skabelse, universernes Herre.”		133:4.5 (1474.5) To the Epicurean teacher he said: “You do well to choose the best and esteem the good, but are you wise when you fail to discern the greater things of mortal life which are embodied in the spirit realms derived from the realization of the presence of God in the human heart? The great thing in all human experience is the realization of knowing the God whose spirit lives within you and seeks to lead you forth on that long and almost endless journey of attaining the personal presence of our common Father, the God of all creation, the Lord of universes.”
133:4.6 (1474.6) Til en græsk entreprenør og bygherre sagde han: “Min ven, når du opfører menneskenes materielle strukturer, lad selv en åndelig natur vokse, i lighed med den guddommelige ånd i din sjæl. Lad ikke din succes som en verdslig bygherre være større end din opnåelse som en åndelig søn af Himmelriget. Mens du er ved at opbygge de fremtidige boliger for andre, forsøm ikke at sikre retten til evighedens bolig for dig selv. Husk altid, at der er en by, hvis fundament er retfærdighed og sandhed, og hvis bygmester og skaber er Gud.”		133:4.6 (1474.6) To the Greek contractor and builder he said: “My friend, as you build the material structures of men, grow a spiritual character in the similitude of the divine spirit within your soul. Do not let your achievement as a temporal builder outrun your attainment as a spiritual son of the kingdom of heaven. While you build the mansions of time for another, neglect not to secure your title to the mansions of eternity for yourself. Ever remember, there is a city whose foundations are righteousness and truth, and whose builder and maker is God.”
133:4.7 (1474.7) Til den romerske dommer sagde han: “Når du dømmer mennesker, så husk, at du også selv en dag vil komme for retten hos universets herskere. Døm retfærdigt, endda barmhjertigt, ligesom du en dag vil bede om barmhjertig behandling fra den øverste dommers hånd. Døm, som du selv ville blive dømt under lignende omstændigheder, og lad dig således lede af lovens ånd såvel som af dens bogstav. Og ligesom du giver retfærdighed domineret af rimelighed i lyset af behovet hos dem, der bliver bragt for dig, så skal du have ret til at forvente retfærdighed tempereret af barmhjertighed, når du engang står foran dommeren over hele jorden.”		133:4.7 (1474.7) To the Roman judge he said: “As you judge men, remember that you yourself will also some day come to judgment before the bar of the Rulers of a universe. Judge justly, even mercifully, even as you shall some day thus crave merciful consideration at the hands of the Supreme Arbiter. Judge as you would be judged under similar circumstances, thus being guided by the spirit of the law as well as by its letter. And even as you accord justice dominated by fairness in the light of the need of those who are brought before you, so shall you have the right to expect justice tempered by mercy when you sometime stand before the Judge of all the earth.”
133:4.8 (1475.1) Til fruen på den græske kro sagde han: “Udøv din gæstfrihed som en, der underholder den Højestes børn. Løft dit daglige slid op på en kunsts høje niveau gennem den stigende erkendelse af, at du tjener Gud i de personer, som han indhyller ved sin ånd, der er steget ned for at leve i menneskers hjerter, og derved søger at forvandle deres sind og lede deres sjæle til viden om Paradisets Fader til alle disse skænkede gaver fra den guddommelige ånd.”		133:4.8 (1475.1) To the mistress of the Greek inn he said: “Minister your hospitality as one who entertains the children of the Most High. Elevate the drudgery of your daily toil to the high levels of a fine art through the increasing realization that you minister to God in the persons whom he indwells by his spirit which has descended to live within the hearts of men, thereby seeking to transform their minds and lead their souls to the knowledge of the Paradise Father of all these bestowed gifts of the divine spirit.”
133:4.9 (1475.2) Jesus havde mange besøg af en kinesisk købmand. Da han sagde farvel, formanede han ham: “Tilbed kun Gud, som er din sande åndelige forfader. Husk, at Faderens ånd altid lever i dig og altid peger din sjæls retning mod himlen. Hvis du følger denne udødelige ånds ubevidste føringer, er du sikker på at fortsætte på den opløftede vej til at finde Gud. Og når du når frem til Faderen i himlen, vil det være, fordi du ved at søge ham er blevet mere og mere som ham. Og så farvel, Chang, men kun for en tid, for vi skal mødes igen i lysets verdener, hvor åndesjælenes Fader har sørget for mange dejlige opholdssteder for dem, der er på vej til Paradiset.”		133:4.9 (1475.2) Jesus had many visits with a Chinese merchant. In saying good-bye, he admonished him: “Worship only God, who is your true spirit ancestor. Remember that the Father’s spirit ever lives within you and always points your soul-direction heavenward. If you follow the unconscious leadings of this immortal spirit, you are certain to continue on in the uplifted way of finding God. And when you do attain the Father in heaven, it will be because by seeking him you have become more and more like him. And so farewell, Chang, but only for a season, for we shall meet again in the worlds of light where the Father of spirit souls has provided many delightful stopping-places for those who are Paradise-bound.”
133:4.10 (1475.3) Til en rejsende fra Storbritannien sagde han: “Min bror, jeg ser, at du søger sandheden, og jeg vil antyde, at den ånd, der kommer fra Faderen af al sandhed kan tænkes at bo i dig. Har du nogensinde seriøst prøvet at tale med ånden i din egen sjæl? Det er noget, der helt sikkert er svært og sjældent fører til bevidsthed af succes, men ethvert ærligt forsøg som det materielle sind gør for at kommunikere med sin indre ånd fører uundgåeligt til succes, selv om et flertal af sådan storslåede menneskelige oplevelser længe må forblive som overbevidste registreringer i sådanne gudbevidste dødeliges sjæle.”		133:4.10 (1475.3) To the traveler from Britain he said: “My brother, I perceive you are seeking for truth, and I suggest that the spirit of the Father of all truth may chance to dwell within you. Did you ever sincerely endeavor to talk with the spirit of your own soul? Such a thing is indeed difficult and seldom yields consciousness of success; but every honest attempt of the material mind to communicate with its indwelling spirit meets with certain success, notwithstanding that the majority of all such magnificent human experiences must long remain as superconscious registrations in the souls of such God-knowing mortals.”
133:4.11 (1475.4) Til den bortløbne dreng sagde Jesus: “Husk, at der er to ting, du ikke kan løbe væk fra—Gud og dig selv. Uanset hvor du går hen, tager du dig selv og den himmelske Faders ånd, som bor i dit hjerte, med dig. Min søn, hold op med at forsøge at bedrage dig selv; slå dig til ro med den modige praksis at se livets kendsgerninger i øjnene; hold fast i forsikringerne om sønskab med Gud og visheden om evigt liv, som jeg har instrueret dig i. Fra denne dag af skal du være en rigtig mand, en mand, der er fast besluttet på at møde livet modigt og intelligent.”		133:4.11 (1475.4) To the runaway lad Jesus said: “Remember, there are two things you cannot run away from—God and yourself. Wherever you may go, you take with you yourself and the spirit of the heavenly Father which lives within your heart. My son, stop trying to deceive yourself; settle down to the courageous practice of facing the facts of life; lay firm hold on the assurances of sonship with God and the certainty of eternal life, as I have instructed you. From this day on purpose to be a real man, a man determined to face life bravely and intelligently.”
133:4.12 (1475.5) Til den dømte forbryder sagde han i den sidste time: “Min bror, du er faldet i dårlige tider. Du er faret vild, du er blevet viklet ind i forbrydelsens garn. Når jeg taler med dig, ved jeg godt, at du ikke havde planer om at gøre det, som nu kommer til at koste dig dit jordiske liv. Men du gjorde det onde, og dine medmennesker har dømt dig skyldig; de har bestemt, at du skal dø. Du eller jeg kan ikke nægte staten denne ret til selvforsvar på den måde, den selv vælger. Der synes ikke at være nogen menneskelig mulighed for at undslippe straffen for dine forseelser. Dine medmennesker må dømme dig efter det, du gjorde, men der er en dommer, som du kan appellere til om tilgivelse, og som vil dømme dig efter dine virkelige motiver og bedre hensigter. Du behøver ikke frygte at møde Guds dom, hvis din anger er ægte og din tro oprigtig. Den kendsgerning, at din fejltagelse medfører dødsstraf pålagt af mennesker, påvirker ikke din sjæls chance for at opnå retfærdighed og nyde barmhjertighed ved de himmelske domstole.”		133:4.12 (1475.5) To the condemned criminal he said at the last hour: “My brother, you have fallen on evil times. You lost your way; you became entangled in the meshes of crime. From talking to you, I well know you did not plan to do the thing which is about to cost you your temporal life. But you did do this evil, and your fellows have adjudged you guilty; they have determined that you shall die. You or I may not deny the state this right of self-defense in the manner of its own choosing. There seems to be no way of humanly escaping the penalty of your wrongdoing. Your fellows must judge you by what you did, but there is a Judge to whom you may appeal for forgiveness, and who will judge you by your real motives and better intentions. You need not fear to meet the judgment of God if your repentance is genuine and your faith sincere. The fact that your error carries with it the death penalty imposed by man does not prejudice the chance of your soul to obtain justice and enjoy mercy before the heavenly courts.”
133:4.13 (1476.1) Jesus nød mange intime samtaler med et stort antal sultne sjæle, for mange til at finde plads i denne optegnelse. De tre rejsende nød deres ophold i Korinth. Bortset fra Athen, som var mere kendt som et uddannelsescenter, var Korinth den vigtigste by i Grækenland i disse romerske tider, og deres to måneders ophold i dette blomstrende handelscenter gav dem alle tre mulighed for at få mange værdifulde erfaringer. Deres ophold i denne by var et af de mest interessante af alle deres stop på vejen tilbage fra Rom.		133:4.13 (1476.1) Jesus enjoyed many intimate talks with a large number of hungry souls, too many to find a place in this record. The three travelers enjoyed their sojourn in Corinth. Excepting Athens, which was more renowned as an educational center, Corinth was the most important city in Greece during these Roman times, and their two months’ stay in this thriving commercial center afforded opportunity for all three of them to gain much valuable experience. Their sojourn in this city was one of the most interesting of all their stops on the way back from Rome.
133:4.14 (1476.2) Gonod havde mange interesser i Korinth, men til sidst blev han færdig med sin virksomhed og parat til at sejle til Athen. De rejste med en lille båd, som kunne bæres over land ad en sti fra en af havnene i Korinth til en anden, en afstand på omkring seksten kilometer.		133:4.14 (1476.2) Gonod had many interests in Corinth, but finally his business was finished, and they prepared to sail for Athens. They traveled on a small boat which could be carried overland on a land track from one of Corinth’s harbors to the other, a distance of ten miles.
5. I Athen—forelæsning om videnskab ^top		5. At Athens—Discourse on Science ^top
133:5.1 (1476.3) De ankom snart til det gamle centrum for græsk videnskab og lærdom, og Ganid var begejstret ved tanken om at være i Athen, at være i Grækenland, det kulturelle centrum for det tidligere alexandrinske imperium, som havde udvidet sine grænser selv til hans eget land, Indien. Der var ikke meget at lave, så Gonod tilbragte det meste af sin tid sammen med Jesus og Ganid, hvor han besøgte de mange seværdigheder og lyttede til de interessante diskussioner mellem drengen og hans alsidige lærer.		133:5.1 (1476.3) They shortly arrived at the olden center of Greek science and learning, and Ganid was thrilled with the thought of being in Athens, of being in Greece, the cultural center of the onetime Alexandrian empire, which had extended its borders even to his own land of India. There was little business to transact; so Gonod spent most of his time with Jesus and Ganid, visiting the many points of interest and listening to the interesting discussions of the lad and his versatile teacher.
133:5.2 (1476.4) Et stort universitet blomstrede stadig i Athen, og trioen besøgte ofte dets læringssale. Jesus og Ganid havde diskuteret Platons lære grundigt, da de overværede forelæsningerne på museet i Alexandria. De nød alle den græske kunst, som man stadig kunne finde eksempler på her og der i byen.		133:5.2 (1476.4) A great university still thrived in Athens, and the trio made frequent visits to its halls of learning. Jesus and Ganid had thoroughly discussed the teachings of Plato when they attended the lectures in the museum at Alexandria. They all enjoyed the art of Greece, examples of which were still to be found here and there about the city.
133:5.3 (1476.5) Både faderen og sønnen nød meget den diskussion om videnskab, som Jesus havde på deres kro en aften med en græsk filosof. Efter at denne pedant havde talt i næsten tre timer, og da han var færdig med sin tale, sagde Jesus med moderne ord:		133:5.3 (1476.5) Both the father and the son greatly enjoyed the discussion on science which Jesus had at their inn one evening with a Greek philosopher. After this pedant had talked for almost three hours, and when he had finished his discourse, Jesus, in terms of modern thought, said:
133:5.4 (1476.6) Forskere kan måske en dag måle energien eller kraftmanifestationerne i tyngdekraften, lyset og elektriciteten, men de samme forskere kan aldrig (videnskabeligt) fortælle dig, hvad disse universfænomenerer. Videnskab beskæftiger sig med fysisk-energiske aktiviteter; religion beskæftiger sig med evige værdier. Sand filosofi vokser ud af den visdom, der gør sit bedste for at korrelere disse kvantitative og kvalitative observationer. Der er altid en fare for, at den rent fysiske videnskabsmand kan blive ramt af matematisk stolthed og statistisk egoisme, for ikke at tale om åndelig blindhed.		133:5.4 (1476.6) Scientists may some day measure the energy, or force manifestations, of gravitation, light, and electricity, but these same scientists can never (scientifically) tell you what these universe phenomena are. Science deals with physical-energy activities; religion deals with eternal values. True philosophy grows out of the wisdom which does its best to correlate these quantitative and qualitative observations. There always exists the danger that the purely physical scientist may become afflicted with mathematical pride and statistical egotism, not to mention spiritual blindness.
133:5.5 (1476.7) Logik er gyldig i den materielle verden, og matematik er pålidelig, når den er begrænset til fysiske ting; men ingen af delene skal betragtes som helt pålidelige eller ufejlbarlige, når de anvendes på livsproblemer. Livet omfatter fænomener, som ikke udelukkende er materielle. Aritmetikken siger, at hvis én mand kan klippe et får på ti minutter, kan ti mænd klippe det på ét minut. Det er sund matematik, men det er ikke sandt, for de ti mænd kunne ikke gøre det på den måde; de ville komme i vejen for hinanden i en sådan grad, at arbejdet ville blive stærkt forsinket.		133:5.5 (1476.7) Logic is valid in the material world, and mathematics is reliable when limited in its application to physical things; but neither is to be regarded as wholly dependable or infallible when applied to life problems. Life embraces phenomena which are not wholly material. Arithmetic says that, if one man could shear a sheep in ten minutes, ten men could shear it in one minute. That is sound mathematics, but it is not true, for the ten men could not so do it; they would get in one another’s way so badly that the work would be greatly delayed.
133:5.6 (1477.1) Matematikken hævder, at hvis én person står for en bestemt enhed af intellektuel og moralsk værdi, vil ti personer stå for ti gange denne værdi. Men når vi taler om menneskelig personlighed, ville det være mere rigtigt at sige, at en sådan personlighedsforening er en sum, der er lig med kvadratet på antallet af personligheder, der indgår i ligningen, end den simple aritmetiske sum. En social gruppe af mennesker i koordineret arbejdsharmoni står for en kraft, der er langt større end den simple sum af dens dele.		133:5.6 (1477.1) Mathematics asserts that, if one person stands for a certain unit of intellectual and moral value, ten persons would stand for ten times this value. But in dealing with human personality it would be nearer the truth to say that such a personality association is a sum equal to the square of the number of personalities concerned in the equation rather than the simple arithmetical sum. A social group of human beings in co-ordinated working harmony stands for a force far greater than the simple sum of its parts.
133:5.7 (1477.2) Mængde kan identificeres som et faktum, og bliver dermed en videnskabelig ensartethed. Kvalitet, som er et spørgsmål om sindets fortolkning, repræsenterer et skøn over værdier, og må derfor forblive en oplevelse for den enkelte. Når både videnskab og religion bliver mindre dogmatiske og mere tolerante over for kritik, vil filosofien begynde at opnå enhed i den intelligente opfattelse af universet.		133:5.7 (1477.2) Quantity may be identified as a fact, thus becoming a scientific uniformity. Quality, being a matter of mind interpretation, represents an estimate of values, and must, therefore, remain an experience of the individual. When both science and religion become less dogmatic and more tolerant of criticism, philosophy will then begin to achieve unity in the intelligent comprehension of the universe.
133:5.8 (1477.3) Der er enhed i det kosmiske univers, hvis bare man kunne se, hvordan det fungerer i virkeligheden. Det virkelige univers er venligt over for ethvert barn af den evige Gud. Det virkelige problem er: Hvordan kan menneskets begrænsede sind opnå en logisk, sand og tilsvarende enhed i tanken? Denne universbevidste sindstilstand kan kun opnås ved at forestille sig, at den kvantitative kendsgerning og den kvalitative værdi har en fælles årsag i Paradisets Fader. En sådan opfattelse af virkeligheden giver en bredere indsigt i den formålsbestemte enhed af universets fænomener; den afslører endda et åndeligt mål for personlighedens progressive udvikling. Og det er et begreb om enhed, som kan fornemme den uforanderlige baggrund i et levende univers af konstant skiftende upersonlige relationer og udviklende personlige relationer.		133:5.8 (1477.3) There is unity in the cosmic universe if you could only discern its workings in actuality. The real universe is friendly to every child of the eternal God. The real problem is: How can the finite mind of man achieve a logical, true, and corresponding unity of thought? This universe-knowing state of mind can be had only by conceiving that the quantitative fact and the qualitative value have a common causation in the Paradise Father. Such a conception of reality yields a broader insight into the purposeful unity of universe phenomena; it even reveals a spiritual goal of progressive personality achievement. And this is a concept of unity which can sense the unchanging background of a living universe of continually changing impersonal relations and evolving personal relationships.
133:5.9 (1477.4) Materie og ånd og den tilstand, der ligger imellem dem, er tre indbyrdes forbundne og indbyrdes associerede niveauer af det virkelige univers’ sande enhed. Uanset hvor forskellige universets fænomener af fakta og værdi kan synes at være, er de, når alt kommer til alt, forenet i det Højeste.		133:5.9 (1477.4) Matter and spirit and the state intervening between them are three interrelated and interassociated levels of the true unity of the real universe. Regardless of how divergent the universe phenomena of fact and value may appear to be, they are, after all, unified in the Supreme.
133:5.10 (1477.5) Den materielle eksistens’ virkelighed knytter sig til ukendt energi såvel som til synligt stof. Når universets energier bliver bremset så meget, at de opnår den nødvendige grad af bevægelse, bliver de samme energier under gunstige forhold til masse. Og glem ikke, at det sind, som alene kan opfatte tilstedeværelsen af tilsyneladende realiteter, også selv er virkeligt. Og den grundlæggende årsag til dette univers af energi, masse, sind og ånd er evig—den eksisterer og består i den Universelle Faders natur og reaktioner og hans absolutte ligeværdige.		133:5.10 (1477.5) Reality of material existence attaches to unrecognized energy as well as to visible matter. When the energies of the universe are so slowed down that they acquire the requisite degree of motion, then, under favorable conditions, these same energies become mass. And forget not, the mind which can alone perceive the presence of apparent realities is itself also real. And the fundamental cause of this universe of energy-mass, mind, and spirit, is eternal—it exists and consists in the nature and reactions of the Universal Father and his absolute co-ordinates.
133:5.11 (1477.6) De var alle mere end forbløffede over Jesu ord, og da grækeren tog afsked med dem, sagde han: “Endelig har mine øjne set en jøde, der tænker på andet end racemæssig overlegenhed og taler om andet end religion.” Og de trak sig tilbage for natten.		133:5.11 (1477.6) They were all more than astounded at the words of Jesus, and when the Greek took leave of them, he said: “At last my eyes have beheld a Jew who thinks something besides racial superiority and talks something besides religion.” And they retired for the night.
133:5.12 (1477.7) Opholdet i Athen var behageligt og udbytterigt, men det var ikke særlig frugtbart i sine menneskelige kontakter. Alt for mange af datidens athenere var enten intellektuelt stolte af deres ry fra en anden tid eller mentalt dumme og uvidende, idet de var efterkommere af de mindreværdige slaver fra de tidligere perioder, hvor der var herlighed i Grækenland og visdom i folkets sind. Selv dengang var der stadig mange skarpe hjerner at finde blandt borgerne i Athen.		133:5.12 (1477.7) The sojourn in Athens was pleasant and profitable, but it was not particularly fruitful in its human contacts. Too many of the Athenians of that day were either intellectually proud of their reputation of another day or mentally stupid and ignorant, being the offspring of the inferior slaves of those earlier periods when there was glory in Greece and wisdom in the minds of its people. Even then, there were still many keen minds to be found among the citizens of Athens.
6. I efesos—forelæsning om sjælen ^top		6. At Ephesus—Discourse on the Soul ^top
133:6.1 (1477.8) Da de forlod Athen begav de rejsende sig via Troy til Efesos, hovedstaden i den romerske provins Asien. De tog mange ture ud til det berømte Artemis-tempel for efeserne, cirka tre kilometer fra byen. Artemis var den mest berømte gudinde i hele Lilleasien og en videreførelse af den endnu tidligere modergudinde fra det gamle Anatolien. Det rå idol, der blev udstillet i det enorme tempel, som var dedikeret til hendes tilbedelse, skulle efter sigende være faldet ned fra himlen. Ikke al Ganids tidlige træning i at respektere billeder som symboler på guddommelighed var blevet udryddet, og han mente, det var bedst at købe et lille sølvskrin til ære for denne Lilleasiens frugtbarhedsgudinde. Den aften talte de længe om tilbedelsen af ting, der var lavet af menneskehænder.		133:6.1 (1477.8) On leaving Athens, the travelers went by way of Troas to Ephesus, the capital of the Roman province of Asia. They made many trips out to the famous temple of Artemis of the Ephesians, about two miles from the city. Artemis was the most famous goddess of all Asia Minor and a perpetuation of the still earlier mother goddess of ancient Anatolian times. The crude idol exhibited in the enormous temple dedicated to her worship was reputed to have fallen from heaven. Not all of Ganid’s early training to respect images as symbols of divinity had been eradicated, and he thought it best to purchase a little silver shrine in honor of this fertility goddess of Asia Minor. That night they talked at great length about the worship of things made with human hands.
133:6.2 (1478.1) På den tredje dag af deres ophold gik de ned til floden for at observere udgravningen af havnemundingen. Ved middagstid talte de med en ung føniker, som havde hjemve og var meget modløs; men mest af alt var han misundelig på en vis ung mand, som var blevet forfremmet over hans hoved. Jesus talte trøstende til ham og citerede det gamle hebraiske ordsprog: “En mands gave skaber plads til ham og bringer ham frem for store mænd.”		133:6.2 (1478.1) On the third day of their stay they walked down by the river to observe the dredging of the harbor’s mouth. At noon they talked with a young Phoenician who was homesick and much discouraged; but most of all he was envious of a certain young man who had received promotion over his head. Jesus spoke comforting words to him and quoted the olden Hebrew proverb: “A man’s gift makes room for him and brings him before great men.”
133:6.3 (1478.2) Af alle de store byer, de besøgte på denne tur rundt i Middelhavet, var det her, de udrettede mindst af værdi for de kristne missionærers efterfølgende arbejde. Kristendommen fik sin start i Efesos, i høj grad takket være Paulus’ indsats, som boede her i mere end to år, levede af at slå telte op og holde foredrag om religion og filosofi hver aften i Tyrannus-skolens store auditorium.		133:6.3 (1478.2) Of all the large cities they visited on this tour of the Mediterranean, they here accomplished the least of value to the subsequent work of the Christian missionaries. Christianity secured its start in Ephesus largely through the efforts of Paul, who resided here more than two years, making tents for a living and conducting lectures on religion and philosophy each night in the main audience chamber of the school of Tyrannus.
133:6.4 (1478.3) Der var en progressiv tænker forbundet med denne lokale filosofiske skole, og Jesus havde flere udbytterige møder med ham. I løbet af disse samtaler havde Jesus gentagne gange brugt ordet “sjæl.” Den lærde græker spurgte ham til sidst, hvad han mente med “sjæl,” og han svarede:		133:6.4 (1478.3) There was a progressive thinker connected with this local school of philosophy, and Jesus had several profitable sessions with him. In the course of these talks Jesus had repeatedly used the word “soul.” This learned Greek finally asked him what he meant by “soul,” and he replied:
133:6.5 (1478.4) “Sjælen er den selvreflekterende, sandhedsindsigtsfulde og åndsopfattende del af mennesket, som for evigt hæver mennesket over dyreverdenens niveau. Selvbevidsthed i sig selv er ikke sjælen. Moralsk selvbevidsthed er sand menneskelig selvrealisering og udgør grundlaget for menneskets sjæl, og sjælen er den del af mennesket, der repræsenterer den potentielle overlevelsesværdi af menneskelig erfaring. Moralske valg og åndelig opnåelse, evnen til at kende Gud og trangen til at være som ham, er sjælens karakteristika. Menneskets sjæl kan ikke eksistere uden moralsk tænkning og åndelig aktivitet. En stillestående sjæl er en døende sjæl. Men menneskets sjæl er forskellig fra den guddommelige ånd, som bor i sindet. Den guddommelige ånd ankommer samtidig med den første moralske aktivitet i det menneskelige sind, og det er anledningen til sjælens fødsel.		133:6.5 (1478.4) “The soul is the self-reflective, truth-discerning, and spirit-perceiving part of man which forever elevates the human being above the level of the animal world. Self-consciousness, in and of itself, is not the soul. Moral self-consciousness is true human self-realization and constitutes the foundation of the human soul, and the soul is that part of man which represents the potential survival value of human experience. Moral choice and spiritual attainment, the ability to know God and the urge to be like him, are the characteristics of the soul. The soul of man cannot exist apart from moral thinking and spiritual activity. A stagnant soul is a dying soul. But the soul of man is distinct from the divine spirit which dwells within the mind. The divine spirit arrives simultaneously with the first moral activity of the human mind, and that is the occasion of the birth of the soul.
133:6.6 (1478.5) “En sjæls frelse eller tab har at gøre med, hvorvidt den moralske bevidsthed opnår overlevelsesstatus gennem evig alliance med den tilhørende udødelige åndelige begavelse. Frelse er åndeliggørelsen af den moralske bevidstheds selvrealisering, som derved bliver i besiddelse af overlevelsesværdi. Alle former for sjælelig konflikt består i manglen på harmoni mellem den moralske eller åndelige selvbevidsthed og den rent intellektuelle selvbevidsthed.		133:6.6 (1478.5) “The saving or losing of a soul has to do with whether or not the moral consciousness attains survival status through eternal alliance with its associated immortal spirit endowment. Salvation is the spiritualization of the self-realization of the moral consciousness, which thereby becomes possessed of survival value. All forms of soul conflict consist in the lack of harmony between the moral, or spiritual, self-consciousness and the purely intellectual self-consciousness.
133:6.7 (1478.6) “Den menneskelige sjæl, når den er modnet, forædlet og åndeliggjort, nærmer sig den himmelske status, idet den kommer tæt på at være en enhed, der intervenerer mellem det materielle og det åndelige, det materielle selv og den guddommelige ånd. Menneskets udviklende sjæl er svær at beskrive og endnu sværere at demonstrere, fordi den ikke kan opdages med hverken materielle undersøgelsesmetoder eller åndelig bevisførelse. Materiel videnskab kan ikke demonstrere eksistensen af en sjæl, og det kan ren åndelig testning heller ikke. På trods af at både den materielle videnskab og de åndelige standarder ikke kan opdage eksistensen af den menneskelige sjæl, kender enhver moralsk bevidst dødeligtil eksistensen af sin sjæl som en virkelig og aktuel personlig oplevelse.”		133:6.7 (1478.6) “The human soul, when matured, ennobled, and spiritualized, approaches the heavenly status in that it comes near to being an entity intervening between the material and the spiritual, the material self and the divine spirit. The evolving soul of a human being is difficult of description and more difficult of demonstration because it is not discoverable by the methods of either material investigation or spiritual proving. Material science cannot demonstrate the existence of a soul, neither can pure spirit-testing. Notwithstanding the failure of both material science and spiritual standards to discover the existence of the human soul, every morally conscious mortal knows of the existence of his soul as a real and actual personal experience.”
7. Besøget på cypern—forelæsning om sindet ^top		7. The Sojourn at Cyprus—Discourse on Mind ^top
133:7.1 (1479.1) Snart satte de rejsende sejl mod Cypern og stoppede på Rhodos. De nød den lange sejltur og ankom til deres ø-destination meget udhvilede i kroppen og forfriskede i ånden.		133:7.1 (1479.1) Shortly the travelers set sail for Cyprus, stopping at Rhodes. They enjoyed the long water voyage and arrived at their island destination much rested in body and refreshed in spirit.
133:7.2 (1479.2) Det var deres plan at nyde en periode med rigtig hvile og leg på dette besøg på Cypern, da deres tur rundt i Middelhavet nærmede sig sin afslutning. De landede i Pafos og begyndte straks at samle forsyninger til deres flere uger lange ophold i de nærliggende bjerge. Den tredje dag efter deres ankomst begav de sig op i bjergene med deres velpakkede pakdyr.		133:7.2 (1479.2) It was their plan to enjoy a period of real rest and play on this visit to Cyprus as their tour of the Mediterranean was drawing to a close. They landed at Paphos and at once began the assembly of supplies for their sojourn of several weeks in the near-by mountains. On the third day after their arrival they started for the hills with their well-loaded pack animals.
133:7.3 (1479.3) I to uger morede trioen sig kosteligt, og så, uden varsel, blev den unge Ganid pludselig alvorligt syg. I to uger led han af en voldsom feber, som ofte førte til delirium, og både Jesus og Gonod havde travlt med at passe den syge dreng. Jesus tog sig dygtigt og kærligt af drengen, og faderen var forbløffet over både den blidhed og dygtighed, han udviste i al sin tjeneste for den plagede unge. De var langt fra menneskelig beboelse, og drengen var for syg til at blive flyttet; så de forberedte sig, så godt de kunne, på at pleje ham tilbage til helbredet lige der i bjergene.		133:7.3 (1479.3) For two weeks the trio greatly enjoyed themselves, and then, without warning, young Ganid was suddenly taken grievously ill. For two weeks he suffered from a raging fever, oftentimes becoming delirious; both Jesus and Gonod were kept busy attending the sick boy. Jesus skillfully and tenderly cared for the lad, and the father was amazed by both the gentleness and adeptness manifested in all his ministry to the afflicted youth. They were far from human habitations, and the boy was too ill to be moved; so they prepared as best they could to nurse him back to health right there in the mountains.
133:7.4 (1479.4) I løbet af Ganids tre uger lange rekonvalescens fortalte Jesus ham mange interessante ting om naturen og dens forskellige stemninger. Og hvor havde de det sjovt, mens de vandrede over bjergene, drengen stillede spørgsmål, Jesus svarede på dem, og faderen undrede sig over hele forestillingen.		133:7.4 (1479.4) During Ganid’s convalescence of three weeks Jesus told him many interesting things about nature and her various moods. And what fun they had as they wandered over the mountains, the boy asking questions, Jesus answering them, and the father marveling at the whole performance.
133:7.5 (1479.5) Den sidste uge af deres ophold i bjergene havde Jesus og Ganid en lang samtale om det menneskelige sinds funktioner. Efter flere timers diskussion stillede drengen dette spørgsmål: “Men, Mester, hvad mener du, når du siger, at mennesket oplever en højere form for selvbevidsthed end de højere dyr?” Og som omformuleret i moderne fraseologi svarede Jesus:		133:7.5 (1479.5) The last week of their sojourn in the mountains Jesus and Ganid had a long talk on the functions of the human mind. After several hours of discussion the lad asked this question: “But, Teacher, what do you mean when you say that man experiences a higher form of self-consciousness than do the higher animals?” And as restated in modern phraseology, Jesus answered:
133:7.6 (1479.6) Min søn, jeg har allerede fortalt dig meget om menneskets sind og den guddommelige ånd, der lever i det, men lad mig nu understrege, at selvbevidsthed er en virkelighed. Når et dyr bliver selvbevidst, bliver det et primitivt menneske. En sådan opnåelse er resultatet af en koordinering af funktionerne mellem upersonlig energi og et åndeligt tænkende sind, og det er dette fænomen, der berettiger til, at den menneskelige personlighed får tildelt et absolut fokuspunkt, ånden fra Faderen i himlen.		133:7.6 (1479.6) My son, I have already told you much about the mind of man and the divine spirit that lives therein, but now let me emphasize that self-consciousness is a reality. When any animal becomes self-conscious, it becomes a primitive man. Such an attainment results from a co-ordination of function between impersonal energy and spirit-conceiving mind, and it is this phenomenon which warrants the bestowal of an absolute focal point for the human personality, the spirit of the Father in heaven.
133:7.7 (1479.7) Idéer er ikke kun registreret fornemmelser. Idéer er fornemmelser plus de reflekterende fortolkninger af det personlige selv, og selvet er mere end summen af sine fornemmelser. Der begynder at være noget som nærmer sig enhed i et udviklende selv, og denne enhed nedstammer fra den iboende tilstedeværelse af en del af den absolutte enhed, som åndeligt aktiverer et sådan selv-bevidst sind, som har sin oprindelse i dyreriget.		133:7.7 (1479.7) Ideas are not simply a record of sensations; ideas are sensations plus the reflective interpretations of the personal self; and the self is more than the sum of one’s sensations. There begins to be something of an approach to unity in an evolving selfhood, and that unity is derived from the indwelling presence of a part of absolute unity which spiritually activates such a self-conscious animal-origin mind.
133:7.8 (1479.8) Intet almindeligt dyr kan have en tidslig selvbevidsthed. Dyr besidder en fysiologisk koordinering af associeret sansegenkendelse og hukommelse herom, men ingen oplever en meningsfuld genkendelse af sansning eller udviser en målrettet association af disse kombinerede fysiske oplevelser, som det kommer til udtryk i konklusionerne af intelligente og reflekterende menneskelige fortolkninger. Og denne kendsgerning af selvbevidst eksistens, forbundet med realiteten af hans efterfølgende åndelige oplevelse, gør mennesket til en potentiel søn af universet og foregriber hans endelige opnåelse af universets højeste enhed.		133:7.8 (1479.8) No mere animal could possess a time self-consciousness. Animals possess a physiological co-ordination of associated sensation-recognition and memory thereof, but none experience a meaningful recognition of sensation or exhibit a purposeful association of these combined physical experiences such as is manifested in the conclusions of intelligent and reflective human interpretations. And this fact of self-conscious existence, associated with the reality of his subsequent spiritual experience, constitutes man a potential son of the universe and foreshadows his eventual attainment of the Supreme Unity of the universe.
133:7.9 (1480.1) Det menneskelige selv er heller ikke blot summen af de successive bevidsthedstilstande. Uden den effektive funktion af en bevidsthedssorterer og -associerer ville der ikke være tilstrækkelig enhed til at retfærdiggøre betegnelsen et selv. Et sådant forenet sind ville næppe kunne opnå bevidsthedsniveauer af menneskelig status. Hvis bevidsthedens associationer blot var et tilfælde, ville alle menneskers sind udvise de ukontrollerede og tilfældige associationer, der kendetegner visse faser af mental galskab.		133:7.9 (1480.1) Neither is the human self merely the sum of the successive states of consciousness. Without the effective functioning of a consciousness sorter and associator there would not exist sufficient unity to warrant the designation of a selfhood. Such an ununified mind could hardly attain conscious levels of human status. If the associations of consciousness were just an accident, the minds of all men would then exhibit the uncontrolled and random associations of certain phases of mental madness.
133:7.10 (1480.2) Et menneskeligt sind, der udelukkende er opbygget af bevidstheden om fysiske fornemmelser, vil aldrig kunne nå åndelige niveauer; denne form for materielt sind ville fuldstændig mangle sans for moralske værdier og ville være uden en vejledende fornemmelse af åndelig dominans, som er så afgørende for at opnå harmonisk personlighedsenhed i tiden, og som er uadskillelig fra personlighedens overlevelse i evigheden.		133:7.10 (1480.2) A human mind, built up solely out of the consciousness of physical sensations, could never attain spiritual levels; this kind of material mind would be utterly lacking in a sense of moral values and would be without a guiding sense of spiritual dominance which is so essential to achieving harmonious personality unity in time, and which is inseparable from personality survival in eternity.
133:7.11 (1480.3) Det menneskelige sind begynder tidligt at manifestere kvaliteter, som er overmaterielle; det sandt reflekterende menneskelige intellekt er ikke helt bundet af tidens grænser. At individer er så forskellige i deres livspræstationer, indikerer ikke kun de varierende arvelige egenskaber og de forskellige påvirkninger fra miljøet, men også graden af forening med Faderens indre ånd, som selvet har opnået, målet for identifikationen af den ene med den anden.		133:7.11 (1480.3) The human mind early begins to manifest qualities which are supermaterial; the truly reflective human intellect is not altogether bound by the limits of time. That individuals so differ in their life performances indicates, not only the varying endowments of heredity and the different influences of the environment, but also the degree of unification with the indwelling spirit of the Father which has been achieved by the self, the measure of the identification of the one with the other.
133:7.12 (1480.4) Det menneskelige sind tåler ikke konflikten med dobbelt loyalitet. Det er en voldsom belastning for sjælen at gennemgå oplevelsen af at skulle tjene både det gode og det onde. Det yderst lykkelige og effektivt forenede sind er det, der er helt dedikeret til at gøre den himmelske Faders vilje. Uløste konflikter ødelægger enheden og kan ende med at forstyrre sindet. Men en sjæls overlevelseskarakter fremmes ikke ved at forsøge at sikre sig fred i sindet for enhver pris, ved at opgive ædle forhåbninger og ved at gå på kompromis med åndelige idealer; en sådan fred opnås snarere ved den standhaftige hævdelse af triumfen for det, der er sandt, og denne sejr opnås i overvindelsen af det onde med det godes potente kraft.		133:7.12 (1480.4) The human mind does not well stand the conflict of double allegiance. It is a severe strain on the soul to undergo the experience of an effort to serve both good and evil. The supremely happy and efficiently unified mind is the one wholly dedicated to the doing of the will of the Father in heaven. Unresolved conflicts destroy unity and may terminate in mind disruption. But the survival character of a soul is not fostered by attempting to secure peace of mind at any price, by the surrender of noble aspirations, and by the compromise of spiritual ideals; rather is such peace attained by the stalwart assertion of the triumph of that which is true, and this victory is achieved in the overcoming of evil with the potent force of good.
133:7.13 (1480.5) Næste dag tog de af sted til Salamis, hvor de sejlede til Antiokia på den syriske kyst.		133:7.13 (1480.5) The next day they departed for Salamis, where they embarked for Antioch on the Syrian coast.
8. I antiokia ^top		8. At Antioch ^top
133:8.1 (1480.6) Antiokia var hovedstad i den romerske provins Syrien, og her havde den kejserlige guvernør sin residens. Antiokia havde en halv million indbyggere; det var den tredje by i imperiet i størrelse og den første i ondskab og åbenlys umoral. Gonod havde en del forretninger at ordne, så Jesus og Ganid var meget alene. De besøgte alt i denne flersprogede by undtagen Dafnes lund. Gonod og Ganid besøgte denne berygtede skammens helligdom, men Jesus nægtede at ledsage dem. Sådanne scener var ikke så chokerende for indere, men de var frastødende for en idealistisk hebræer.		133:8.1 (1480.6) Antioch was the capital of the Roman province of Syria, and here the imperial governor had his residence. Antioch had half a million inhabitants; it was the third city of the empire in size and the first in wickedness and flagrant immorality. Gonod had considerable business to transact; so Jesus and Ganid were much by themselves. They visited everything about this polyglot city except the grove of Daphne. Gonod and Ganid visited this notorious shrine of shame, but Jesus declined to accompany them. Such scenes were not so shocking to Indians, but they were repellent to an idealistic Hebrew.
133:8.2 (1480.7) Jesus blev nøgtern og eftertænksom, efterhånden som han nærmede sig Palæstina og slutningen på deres rejse. Han besøgte kun få mennesker i Antiokia; han gik sjældent rundt i byen. Efter mange spørgsmål om, hvorfor hans lærer viste så lidt interesse for Antiokia, fik Ganid til sidst Jesus til at sige: “Denne by ligger ikke langt fra Palæstina; måske kommer jeg tilbage hertil på et tidspunkt.”		133:8.2 (1480.7) Jesus became sober and reflective as he drew nearer Palestine and the end of their journey. He visited with few people in Antioch; he seldom went about in the city. After much questioning as to why his teacher manifested so little interest in Antioch, Ganid finally induced Jesus to say: “This city is not far from Palestine; maybe I shall come back here sometime.”
133:8.3 (1481.1) Ganid havde en meget interessant oplevelse i Antiokia. Denne unge mand havde vist sig at være en dygtig elev og var allerede begyndt at gøre praktisk brug af nogle af Jesu læresætninger. Der var en vis inder i forbindelse med hans fars forretning i Antiokia, som var blevet så ubehagelig og utilfreds, at man havde overvejet at afskedige ham. Da Ganid hørte det, begav han sig til sin fars forretningssted og holdt en lang konference med sin landsmand. Denne mand følte, at han var blevet sat på det forkerte job. Ganid fortalte ham om Faderen i himlen og udvidede på mange måder hans syn på religion. Men af alt det, Ganid sagde, var det citatet af et hebraisk ordsprog, der gjorde mest gavn, og det visdomsord var: “Uanset hvad dine hænder finder på at gøre, så gør det med al din kraft.”		133:8.3 (1481.1) Ganid had a very interesting experience in Antioch. This young man had proved himself an apt pupil and already had begun to make practical use of some of Jesus’ teachings. There was a certain Indian connected with his father’s business in Antioch who had become so unpleasant and disgruntled that his dismissal had been considered. When Ganid heard this, he betook himself to his father’s place of business and held a long conference with his fellow countryman. This man felt he had been put at the wrong job. Ganid told him about the Father in heaven and in many ways expanded his views of religion. But of all that Ganid said, the quotation of a Hebrew proverb did the most good, and that word of wisdom was: “Whatsoever your hand finds to do, do that with all your might.”
133:8.4 (1481.2) Efter at have gjort deres bagage klar til kamelkaravanen, fortsatte de ned til Sidon og derfra over til Damaskus, og efter tre dage gjorde de sig klar til den lange vandring gennem ørkensandet.		133:8.4 (1481.2) After preparing their luggage for the camel caravan, they passed on down to Sidon and thence over to Damascus, and after three days they made ready for the long trek across the desert sands.
9. I mesopotamien ^top		9. In Mesopotamia ^top
133:9.1 (1481.3) Karavaneturen gennem ørkenen var ikke en ny oplevelse for disse mænd, der havde rejst meget. Efter at Ganid havde set sin lærer hjælpe med at læsse deres tyve kameler og set ham melde sig frivilligt til at drive deres eget dyr, udbrød han: “Lærer, er der noget, du ikke kan gøre?” Jesus smilede bare og sagde: “Læreren er bestemt ikke uden ære i en flittig elevs øjne.” Og så begav de sig af sted mod den gamle by Ur.		133:9.1 (1481.3) The caravan trip across the desert was not a new experience for these much-traveled men. After Ganid had watched his teacher help with the loading of their twenty camels and observed him volunteer to drive their own animal, he exclaimed, “Teacher, is there anything that you cannot do?” Jesus only smiled, saying, “The teacher surely is not without honor in the eyes of a diligent pupil.” And so they set forth for the ancient city of Ur.
133:9.2 (1481.4) Jesus var meget interesseret i den tidlige historie i Ur, Abrahams fødested, og han var lige så fascineret af ruinerne og traditionerne i Susa, så meget, at Gonod og Ganid forlængede deres ophold i disse områder med tre uger for at give Jesus mere tid til at foretage sine undersøgelser og også for at give ham en bedre mulighed for at overtale ham til at tage med dem tilbage til Indien.		133:9.2 (1481.4) Jesus was much interested in the early history of Ur, the birthplace of Abraham, and he was equally fascinated with the ruins and traditions of Susa, so much so that Gonod and Ganid extended their stay in these parts three weeks in order to afford Jesus more time to conduct his investigations and also to provide the better opportunity to persuade him to go back to India with them.
133:9.3 (1481.5) Det var i Ur, at Ganid havde en lang samtale med Jesus om forskellen mellem viden, visdom og sandhed. Og han var meget betaget af den hebraiske vise mands ordsprog: “Visdom er det vigtigste; få derfor visdom. Med al din søgen efter viden, få forståelse. Ophøj visdommen, og hun vil forfremme dig. Hun vil bringe dig til ære, hvis du blot vil omfavne hende.”		133:9.3 (1481.5) It was at Ur that Ganid had a long talk with Jesus regarding the difference between knowledge, wisdom, and truth. And he was greatly charmed with the saying of the Hebrew wise man: “Wisdom is the principal thing; therefore get wisdom. With all your quest for knowledge, get understanding. Exalt wisdom and she will promote you. She will bring you to honor if you will but embrace her.”
133:9.4 (1481.6) Endelig kom dagen for adskillelsen. De var alle modige, især drengen, men det var en hård prøvelse. De havde tårer i øjnene, men mod i hjertet. Da Ganid tog afsked med sin lærer, sagde han: “Farvel, lærer, men ikke for evigt. Når jeg kommer til Damaskus igen, vil jeg lede efter dig. Jeg elsker dig, for jeg tror, at Faderen i himlen må være noget i retning af dig; i det mindste ved jeg, at du er meget lig det, du har fortalt mig om ham. Jeg vil huske din undervisning, men mest af alt vil jeg aldrig glemme dig.” Faderen sagde: “Farvel til en stor lærer, som har gjort os bedre og hjulpet os til at lære Gud at kende.” Og Jesus svarede: “Fred være med dig, og må velsignelsen fra Faderen i himlen altid være med dig.” Og Jesus stod på bredden og så på, at den lille båd bar dem ud til deres opankrede skib. Således forlod Mesteren sine venner fra Indien ved Charax for aldrig at se dem igen i denne verden; og de skulle heller aldrig i denne verden få at vide, at den mand, der senere viste sig som Jesus af Nazaret, var den samme ven, som de lige havde taget afsked med—Joshua, deres lærer.		133:9.4 (1481.6) At last the day came for the separation. They were all brave, especially the lad, but it was a trying ordeal. They were tearful of eye but courageous of heart. In bidding his teacher farewell, Ganid said: “Farewell, Teacher, but not forever. When I come again to Damascus, I will look for you. I love you, for I think the Father in heaven must be something like you; at least I know you are much like what you have told me about him. I will remember your teaching, but most of all, I will never forget you.” Said the father, “Farewell to a great teacher, one who has made us better and helped us to know God.” And Jesus replied, “Peace be upon you, and may the blessing of the Father in heaven ever abide with you.” And Jesus stood on the shore and watched as the small boat carried them out to their anchored ship. Thus the Master left his friends from India at Charax, never to see them again in this world; nor were they, in this world, ever to know that the man who later appeared as Jesus of Nazareth was this same friend they had just taken leave of—Joshua their teacher.
133:9.5 (1481.7) I Indien voksede Ganid op og blev en indflydelsesrig mand, en værdig efterfølger til sin eminente far, og han spredte mange af de ædle sandheder, som han havde lært af Jesus, sin elskede lærer, til udlandet. Senere i livet, da Ganid hørte om den mærkelige lærer i Palæstina, som afsluttede sin karriere på et kors, selv om han genkendte ligheden mellem denne Menneskesøns evangelium og hans jødiske læremesters lære, faldt det ham aldrig ind, at disse to faktisk var den samme person.		133:9.5 (1481.7) In India, Ganid grew up to become an influential man, a worthy successor of his eminent father, and he spread abroad many of the noble truths which he had learned from Jesus, his beloved teacher. Later on in life, when Ganid heard of the strange teacher in Palestine who terminated his career on a cross, though he recognized the similarity between the gospel of this Son of Man and the teachings of his Jewish tutor, it never occurred to him that these two were actually the same person.
133:9.6 (1482.1) Således sluttede det kapitel i Menneskesønnens liv, som man kunne kalde: Læreren Joshuas mission.		133:9.6 (1482.1) Thus ended that chapter in the life of the Son of Man which might be termed: The mission of Joshua the teacher.