前言		Foreword
0:0.1 (1.1) 玉苒厦(Urantia)是你们所在这个世界的名字，在该界凡人们的心智中，有关像神、神明和神灵这类术语，在意义上存在着极大的混淆。而人类对于这些纷繁名称所指涉的神格们之间的关系，则更是迷惑不解而又无所适从。鉴于这种伴随着如此多观念上的混淆而来的概念上的贫乏，我受命撰写这篇引言性的综述，来阐明在这批文献中以后将会用到的某些术语的含义。奥温顿(Orvonton)的真理启示者团队，经授权将这些文献以玉苒厦世界的英语来转述。		0:0.1 (1.1) IN THE MINDS of the mortals of Urantia—that being the name of your world—there exists great confusion respecting the meaning of such terms as God, divinity, and deity. Human beings are still more confused and uncertain about the relationships of the divine personalities designated by these numerous appellations. Because of this conceptual poverty associated with so much ideational confusion, I have been directed to formulate this introductory statement in explanation of the meanings which should be attached to certain word symbols as they may be hereinafter used in those papers which the Orvonton corps of truth revealers have been authorized to translate into the English language of Urantia.
0:0.2 (1.2) 在我们力图扩展人们的宇宙意识、提高人们的灵性感知的努力中，由于受制于只能使用这个世界中的一种既定语言，这使得我们在介绍扩展的概念和先进的真理时，遭遇到极大的困难。但是，我们的授权者告诫我们尽力使用英语中的字符来表达我们的意思。我们被晓喻，只有当被描述的概念在英语里找不到相关术语时才引入新的词汇，这样的新词汇被应用来部分的表达这个新概念，甚或是伴随着或多或少的意义上的扭曲。		0:0.2 (1.2) It is exceedingly difficult to present enlarged concepts and advanced truth, in our endeavor to expand cosmic consciousness and enhance spiritual perception, when we are restricted to the use of a circumscribed language of the realm. But our mandate admonishes us to make every effort to convey our meanings by using the word symbols of the English tongue. We have been instructed to introduce new terms only when the concept to be portrayed finds no terminology in English which can be employed to convey such a new concept partially or even with more or less distortion of meaning.
0:0.3 (1.3) 为了让研读这批文献的每一个凡人易于理解和避免混淆，我们认为在这篇开宗明义的序文中，宜对附属于众多英语词汇的含义，作一概括说明。这些英语词汇将被用来指涉神灵，以及宇宙实相中与神灵相关的事物、意义和价值所包含的特定概念。		0:0.3 (1.3) In the hope of facilitating comprehension and of preventing confusion on the part of every mortal who may peruse these papers, we deem it wise to present in this initial statement an outline of the meanings to be attached to numerous English words which are to be employed in designation of Deity and certain associated concepts of the things, meanings, and values of universal reality.
0:0.4 (1.4) 然而，为了撰写这篇关于术语之众多定义与局限的前言，又必然提前用到这些在之后的文献中才会出现的术语。所以，这篇前言本身并非是充分完备的阐释，它只是向那些要阅读这批文献的人提供一个确切的导引。这些文献将讨论神灵和由众多宇宙组成的宇宙，是由专为此目的派往玉苒厦(Urantia)世界的奥温顿(Orvonton)使团撰写的。		0:0.4 (1.4) But in order to formulate this Foreword of definitions and limitations of terminology, it is necessary to anticipate the usage of these terms in the subsequent presentations. This Foreword is not, therefore, a finished statement within itself; it is only a definitive guide designed to assist those who shall read the accompanying papers dealing with Deity and the universe of universes which have been formulated by an Orvonton commission sent to Urantia for this purpose.
0:0.5 (1.5) 你们的世界，玉苒厦(Urantia)，是构成内巴顿(Nebadon)地方宇宙的众多类似的、有居民行星之中的一个。这个宇宙与那些相类似的宇宙一起，构成奥温顿(Orvonton)超级宇宙，我们使团便是来自于该超级宇宙的首府尤沃萨(Uversa)。奥温顿(Orvonton)超级宇宙是七个进化的时空超级宇宙之一，这七个超级宇宙环绕着那无始无终的、神圣完美的受造世界——哈沃纳(Havona)中央宇宙。在这个永恒的中央宇宙的核心，是恒定的天堂岛。天堂岛是无穷宇宙之地理中心，也是永恒之神的驻居之所。		0:0.5 (1.5) Your world, Urantia, is one of many similar inhabited planets which comprise the local universe of Nebadon. This universe, together with similar creations, makes up the superuniverse of Orvonton, from whose capital, Uversa, our commission hails. Orvonton is one of the seven evolutionary superuniverses of time and space which circle the never-beginning, never-ending creation of divine perfection—the central universe of Havona. At the heart of this eternal and central universe is the stationary Isle of Paradise, the geographic center of infinity and the dwelling place of the eternal God.
0:0.6 (1.6) 我们通常将七个进化中的超级宇宙与中央神圣宇宙合称为大宇宙；它们都是现在已经富有条理并有居民居住的世界。它们都是主宇宙的一部分。主宇宙中还包括那些尚未有居民居住，但是正在运转的外部空间宇宙。		0:0.6 (1.6) The seven evolving superuniverses in association with the central and divine universe, we commonly refer to as the grand universe; these are the now organized and inhabited creations. They are all a part of the master universe, which also embraces the uninhabited but mobilizing universes of outer space.
一、神灵与神性 ^top		I. Deity and Divinity ^top
0:1.1 (2.1) 由众多宇宙组成的宇宙在不同层次的宇宙实相、心智意义及属灵价值中，呈现出神灵活动现象，但所有这些照料，无论是从个人或是其他层面，在神性意义上都是相互协调的。		0:1.1 (2.1) The universe of universes presents phenomena of deity activities on diverse levels of cosmic realities, mind meanings, and spirit values, but all of these ministrations—personal or otherwise—are divinely co-ordinated.
0:1.2 (2.2) 神灵可以被人格化而表现为神，也能以人类所不能完全理解的方式处于准人格或超人格状态。在所有超物质性的实相层次上，神灵以拥有着-实际的或潜在的-和谐统一的品质为特征；这种和谐统一的品质被受造物很恰当地理解为神性。		0:1.2 (2.2) DEITY is personalizable as God, is prepersonal and superpersonal in ways not altogether comprehensible by man. Deity is characterized by the quality of unity—actual or potential—on all supermaterial levels of reality; and this unifying quality is best comprehended by creatures as divinity.
0:1.3 (2.3) 神灵在人格的、准人格的和超人格的不同层次运作。总体神灵在以下七个层次上运作：		0:1.3 (2.3) Deity functions on personal, prepersonal, and superpersonal levels. Total Deity is functional on the following seven levels:
0:1.4 (2.4) 1. 静态的——自给自足和自我存在的神灵。		0:1.4 (2.4) 1. Static—self-contained and self-existent Deity.
0:1.5 (2.5) 2. 潜在的——自我做主和自我决断的神灵。		0:1.5 (2.5) 2. Potential—self-willed and self-purposive Deity.
0:1.6 (2.6) 3. 联合的——自我人格化和充满神性友爱的神灵。		0:1.6 (2.6) 3. Associative—self-personalized and divinely fraternal Deity.
0:1.7 (2.7) 4. 创造的——自我分配和神性显露的神灵。		0:1.7 (2.7) 4. Creative—self-distributive and divinely revealed Deity.
0:1.8 (2.8) 5. 进化的——自我扩展和被受造物认同的神灵。		0:1.8 (2.8) 5. Evolutional—self-expansive and creature-identified Deity.
0:1.9 (2.9) 6. 至高的——自我经验和使受造物与造物者统一的神灵。它作为大宇宙的时空总控制者，在第一个与受造物相同的层次运作，有时被称为神灵的至高性。		0:1.9 (2.9) 6. Supreme—self-experiential and creature-Creator-unifying Deity. Deity functioning on the first creature-identificational level as time-space overcontrollers of the grand universe, sometimes designated the Supremacy of Deity.
0:1.10 (2.10) 7. 终极的——自我投射和超越时空的神灵。无所不能、无所不知、无所不在的神灵。神灵作为主宇宙有效的总控制者和绝限性支撑者，在使神性表达和谐统一的第二层次上运作。相比于神灵们对于大宇宙的管理，主宇宙中的这种绝限性运作相当于无所不在的总控制和超级支撑，有时被称为神灵的终极性。		0:1.10 (2.10) 7. Ultimate—self-projected and time-space-transcending Deity. Deity omnipotent, omniscient, and omnipresent. Deity functioning on the second level of unifying divinity expression as effective overcontrollers and absonite upholders of the master universe. As compared with the ministry of the Deities to the grand universe, this absonite function in the master universe is tantamount to universal overcontrol and supersustenance, sometimes called the Ultimacy of Deity.
0:1.11 (2.11) 有限层次的实相，是以受造物之生命和时空的局限性为特征的。有限的实相可能没有终结，但它们总有一个开端-它们是被创造出来的。神灵的至高层次，可被理解为涉及有限存在的一种职能。		0:1.11 (2.11) The finite level of reality is characterized by creature life and time-space limitations. Finite realities may not have endings, but they always have beginnings—they are created. The Deity level of Supremacy may be conceived as a function in relation to finite existences.
0:1.12 (2.12) 绝限层次的实相，是以无始或无终的事物和生命，以及对时空的超越为特征的。绝限者不是被创造的，它们是终归性的—它们自然就是这样。神灵的终极层次意味着涉及绝限实相的一种职能。无论在主宇宙的哪个部分，只要时间和空间被超越，这样一种绝限性现象都是神灵终极性的一种活动。		0:1.12 (2.12) The absonite level of reality is characterized by things and beings without beginnings or endings and by the transcendence of time and space. Absoniters are not created; they are eventuated—they simply are. The Deity level of Ultimacy connotes a function in relation to absonite realities. No matter in what part of the master universe, whenever time and space are transcended, such an absonite phenomenon is an act of the Ultimacy of Deity.
0:1.13 (2.13) 绝对层次的实相是无始无终、没有时间和没有空间的。例如：在天堂，时间和空间是不存在的；天堂的时空状态是绝对的。在这个层次，天堂神灵们达到了永存性的三位一体，但是这个第三层次的统一的神灵表现方式没有在经验上得到完全整合。绝对层次的神灵无论何时、何地、以何种方式运作，天堂的绝对性价值与意义会被显现。		0:1.13 (2.13) The absolute level is beginningless, endless, timeless, and spaceless. For example: On Paradise, time and space are nonexistent; the time-space status of Paradise is absolute. This level is Trinity attained, existentially, by the Paradise Deities, but this third level of unifying Deity expression is not fully unified experientially. Whenever, wherever, and however the absolute level of Deity functions, Paradise-absolute values and meanings are manifest.
0:1.14 (3.1) 神灵可以是永存性的，如以永恒之子的方式；可以是经验性的，如以至高存在者的方式；可以是联合性的，如以神之七重者的方式；也可以是不可分割性的，如以天堂三位一体的方式。		0:1.14 (3.1) Deity may be existential, as in the Eternal Son; experiential, as in the Supreme Being; associative, as in God the Sevenfold; undivided, as in the Paradise Trinity.
0:1.15 (3.2) 神灵是所有具有神性之物的源头。神灵具有典型的、始终不变的神性。然而，并不是所有神性之物都是神灵，尽管它们会与神灵相协调，并会倾向于与神灵达成某些方面上的统一，如在灵性方面的、心智方面的、或是人格方面的。		0:1.15 (3.2) Deity is the source of all that which is divine. Deity is characteristically and invariably divine, but all that which is divine is not necessarily Deity, though it will be co-ordinated with Deity and will tend towards some phase of unity with Deity—spiritual, mindal, or personal.
0:1.16 (3.3) 神性是神灵之典型的、统一的和协调的品质。		0:1.16 (3.3) DIVINITY is the characteristic, unifying, and co-ordinating quality of Deity.
0:1.17 (3.4) 神性被受造物理解为真、美、善；从人格上讲，就表现为爱心、仁慈和眷顾；而在非人格层次上，则表现为公平、力量和主权。		0:1.17 (3.4) Divinity is creature comprehensible as truth, beauty, and goodness; correlated in personality as love, mercy, and ministry; disclosed on impersonal levels as justice, power, and sovereignty.
0:1.18 (3.5) 神性可以是完美的或完善的，如像它在完美天堂的永存性层次和造物者层次所表现的那样；它也可以是不完善的，如同它在时空进化的经验性层次和受造物层次所表现的那样。或者，它也可以是相对的，既非完美亦非不完美，如在某些哈沃纳(Havona)永存性与经验性关系的层次所表现的那样。		0:1.18 (3.5) Divinity may be perfect—complete—as on existential and creator levels of Paradise perfection; it may be imperfect, as on experiential and creature levels of time-space evolution; or it may be relative, neither perfect nor imperfect, as on certain Havona levels of existential-experiential relationships.
0:1.19 (3.6) 当我们试图构想相对性的所有阶段与形式中的完美性之时，我们会遇到七种可想象得到的类型：		0:1.19 (3.6) When we attempt to conceive of perfection in all phases and forms of relativity, we encounter seven conceivable types:
0:1.20 (3.7) 1. 所有方面绝对完美。		0:1.20 (3.7) 1. Absolute perfection in all aspects.
0:1.21 (3.8) 2. 一些方面绝对完美，在所有其他方面相对完美。		0:1.21 (3.8) 2. Absolute perfection in some phases and relative perfection in all other aspects.
0:1.22 (3.9) 3. 绝对完美、相对完美和不完美的不同组合。		0:1.22 (3.9) 3. Absolute, relative, and imperfect aspects in varied association.
0:1.23 (3.10) 4. 在某些方面绝对完美，在所有其他方面不完美。		0:1.23 (3.10) 4. Absolute perfection in some respects, imperfection in all others.
0:1.24 (3.11) 5. 没有任何一个方面是绝对完美的，但是在所有其他显现上则是相对完美的。		0:1.24 (3.11) 5. Absolute perfection in no direction, relative perfection in all manifestations.
0:1.25 (3.12) 6. 没有一个方面是绝对完美的，在某些方面相对完美，而在其他方面则不完美。		0:1.25 (3.12) 6. Absolute perfection in no phase, relative in some, imperfect in others.
0:1.26 (3.13) 7. 没有任何方面绝对完美，在所有方面都不完美。		0:1.26 (3.13) 7. Absolute perfection in no attribute, imperfection in all.
二、神 ^top		II. God ^top
0:2.1 (3.14) 进化中的凡人们都体验到一种强烈渴求，想去用象征符号来表达他们对于神的有限观念。人类的道德责任感和灵性上的理想主义代表一种价值层次-即一种经验性实相-这很难用象征符号来表达。		0:2.1 (3.14) Evolving mortal creatures experience an irresistible urge to symbolize their finite concepts of God. Man’s consciousness of moral duty and his spiritual idealism represent a value level—an experiential reality—which is difficult of symbolization.
0:2.2 (3.15) 宇宙意识意味着对于第一起因-这个唯一没有起因的实相-的领悟。神，即万有之父，在拥有近乎无限价值和相对神性表达的三个神灵-人格层次运作：		0:2.2 (3.15) Cosmic consciousness implies the recognition of a First Cause, the one and only uncaused reality. God, the Universal Father, functions on three Deity-personality levels of subinfinite value and relative divinity expression:
0:2.3 (3.16) 1. 准人格层次——如在对天父的无数片段进行的照顾中，像思想调整者。		0:2.3 (3.16) 1. Prepersonal—as in the ministry of the Father fragments, such as the Thought Adjusters.
0:2.4 (3.17) 2. 人格层次——如在受造物及其繁衍众生的进化历程中。		0:2.4 (3.17) 2. Personal—as in the evolutionary experience of created and procreated beings.
0:2.5 (3.18) 3. 超人格层次——如在某些绝限性的及其相关众生的终归性存在中。		0:2.5 (3.18) 3. Superpersonal—as in the eventuated existences of certain absonite and associated beings.
0:2.6 (3.19) 神是命名神灵之所有人格化名称的一个文字符号。这个术语在神灵运作的每一人格层次上都需要有一个不同的界定，而且在这些层次中的每一个之内，它都必须要被进一步地重新定义，因为这个术语可能会用来命名各种同等的或是从属的神灵的人格化名称；例如：天堂造物之子们--即地方宇宙之父们。		0:2.6 (3.19) GOD is a word symbol designating all personalizations of Deity. The term requires a different definition on each personal level of Deity function and must be still further redefined within each of these levels, as this term may be used to designate the diverse co-ordinate and subordinate personalizations of Deity; for example: the Paradise Creator Sons—the local universe fathers.
0:2.7 (4.1) “神”这个术语，在我们使用时，可被理解为：		0:2.7 (4.1) The term God, as we make use of it, may be understood:
0:2.8 (4.2) 用于确切指涉——为上父。		0:2.8 (4.2) By designation—as God the Father.
0:2.9 (4.3) 根据不同语境——例如当这个术语用在讨论某一神灵层次或其相关层次时。当对于神这个词的确切解释产生疑问时，我们建议将其理解为万有之父的位格。		0:2.9 (4.3) By context—as when used in the discussion of some one deity level or association. When in doubt as to the exact interpretation of the word God, it would be advisable to refer it to the person of the Universal Father.
0:2.10 (4.4) “神”这个术语总是指代人格本体。“神灵”则可以指的是众神性人格体，但也可以不是。		0:2.10 (4.4) The term God always denotes personality. Deity may, or may not, refer to divinity personalities.
0:2.11 (4.5) 在这批文献里，“神”这个词的使用有以下几种意义：		0:2.11 (4.5) The word GOD is used, in these papers, with the following meanings:
0:2.12 (4.6) 1. 上父——造物主、支配者和支撑者，万有之父，神灵之第一位格。		0:2.12 (4.6) 1. God the Father—Creator, Controller, and Upholder. The Universal Father, the First Person of Deity.
0:2.13 (4.7) 2. 上子——协同造物主、属灵支配者、灵性管理者。永恒之子，神灵之第二位格。		0:2.13 (4.7) 2. God the Son—Co-ordinate Creator, Spirit Controller, and Spiritual Administrator. The Eternal Son, the Second Person of Deity.
0:2.14 (4.8) 3. 上灵——共同行动者、万有之整合者和心智赠与者。无限之灵，神灵之第三位格。		0:2.14 (4.8) 3. God the Spirit—Conjoint Actor, Universal Integrator, and Mind Bestower. The Infinite Spirit, the Third Person of Deity.
0:2.15 (4.9) 4. 神之至高者——在时空中逐步现实化、或是正在进化的神。正在联合实现受造物与造物主相统一之时空经验性成就的人格性神灵。作为时空中进化受造物的进化性与经验性之神，至高存在者正在亲身经历神灵合一的达成。		0:2.15 (4.9) 4. God the Supreme—the actualizing or evolving God of time and space. Personal Deity associatively realizing the time-space experiential achievement of creature-Creator identity. The Supreme Being is personally experiencing the achievement of Deity unity as the evolving and experiential God of the evolutionary creatures of time and space.
0:2.16 (4.10) 5. 神之七重者——在时空中无处不在地实际运作的神灵人格。众多个体天堂神灵和他们的富有创造性的同伴运作于中央宇宙边界内外，并能格化为至高存在者，它处于使神灵在时空中之显化和谐统一的第一受造物层次。这一层次，即大宇宙，是天堂众人格体沉降到时空中，以及进化受造物从时空中扬升，二者交互发生的领域。		0:2.16 (4.10) 5. God the Sevenfold—Deity personality anywhere actually functioning in time and space. The personal Paradise Deities and their creative associates functioning in and beyond the borders of the central universe and power-personalizing as the Supreme Being on the first creature level of unifying Deity revelation in time and space. This level, the grand universe, is the sphere of the time-space descension of Paradise personalities in reciprocal association with the time-space ascension of evolutionary creatures.
0:2.17 (4.11) 6. 神之终极者——超越时间与空间的终归之神。是使神灵显化和谐统一的第二经验性层次。神之终极者意味着综合的绝限性超人格、超越时空的和终归的经验性之价值获得实现，在神灵实相的最终创造层次实现协调。		0:2.17 (4.11) 6. God the Ultimate—the eventuating God of supertime and transcended space. The second experiential level of unifying Deity manifestation. God the Ultimate implies the attained realization of the synthesized absonite-superpersonal, time-space-transcended, and eventuated-experiential values, co-ordinated on final creative levels of Deity reality.
0:2.18 (4.12) 7. 神之绝对者——超越了超人格价值和神性意义的经验性之神，此刻作为神灵绝对而永存。这是使神灵表达与扩展和谐统一的第三层次。在这个超级创造层次上，神灵经验了可人格化潜能的完全释放，遇到了神性的完满，用尽了对其他人格化所有接连递升层次的自我显现能力。在此刻，神灵遭遇到、触及到和经验到与无条件绝对相合一。		0:2.18 (4.12) 7. God the Absolute—the experientializing God of transcended superpersonal values and divinity meanings, now existential as the Deity Absolute. This is the third level of unifying Deity expression and expansion. On this supercreative level, Deity experiences exhaustion of personalizable potential, encounters completion of divinity, and undergoes depletion of capacity for self-revelation to successive and progressive levels of other-personalization. Deity now encounters, impinges upon, and experiences identity with, the Unqualified Absolute.
三、第一本源与中心 ^top		III. The First Source and Center ^top
0:3.1 (4.13) 无限性实相总计以七种状态，并作为七种相互协调的绝对而永久存在：		0:3.1 (4.13) Total, infinite reality is existential in seven phases and as seven co-ordinate Absolutes:
0:3.2 (5.1) 1. 第一本源与中心。		0:3.2 (5.1) 1. The First Source and Center.
0:3.3 (5.2) 2. 第二本源与中心。		0:3.3 (5.2) 2. The Second Source and Center.
0:3.4 (5.3) 3. 第三本源与中心。		0:3.4 (5.3) 3. The Third Source and Center.
0:3.5 (5.4) 4. 天堂岛。		0:3.5 (5.4) 4. The Isle of Paradise.
0:3.6 (5.5) 5. 神灵绝对。		0:3.6 (5.5) 5. The Deity Absolute.
0:3.7 (5.6) 6. 万有性绝对。		0:3.7 (5.6) 6. The Universal Absolute.
0:3.8 (5.7) 7. 无条件绝对。		0:3.8 (5.7) 7. The Unqualified Absolute.
0:3.9 (5.8) 神，作为第一本源与中心，相对于全部实相而言，具有无条件的根本性。第一本源与中心是无限的，也是永恒的，因此只受限或受制于其自身意志力。		0:3.9 (5.8) God, as the First Source and Center, is primal in relation to total reality—unqualifiedly. The First Source and Center is infinite as well as eternal and is therefore limited or conditioned only by volition.
0:3.10 (5.9) 神，即万有之父，是第一本源与中心的人格本体，并如此保持着对同等和从属的本源与中心直接的无限支配关系。这种支配是人格性的，并有无限可能性，甚至由于这些同等和从属的本源与中心以及神灵们本身运作之完美性，这样的支配也许永远都不会真正运作。		0:3.10 (5.9) God—the Universal Father—is the personality of the First Source and Center and as such maintains personal relations of infinite control over all co-ordinate and subordinate sources and centers. Such control is personal and infinite in potential, even though it may never actually function owing to the perfection of the function of such co-ordinate and subordinate sources and centers and personalities.
0:3.11 (5.10) 因此，第一本源与中心在所有领域都是根本性的：无论是神灵化的还是非神灵化的，人格的还是非人格的，现实的还是潜在的，有限的还是无限的。任何事物或生命，任何相对性或终局性，都因与第一本源与中心的根本性有着直接或间接的关系而存在，并都依赖于这一根本性而存在。		0:3.11 (5.10) The First Source and Center is, therefore, primal in all domains: deified or undeified, personal or impersonal, actual or potential, finite or infinite. No thing or being, no relativity or finality, exists except in direct or indirect relation to, and dependence on, the primacy of the First Source and Center.
0:3.12 (5.11) 第一本源与中心以如下方式与宇宙相关联：		0:3.12 (5.11) The First Source and Center is related to the universe as:
0:3.13 (5.12) 1. 众物质宇宙的万有引力，会聚于天堂底部的万有引力中心。正是基于这一原因，神自身的地理位置与天堂底部平面即物质平面的引力能量中心保持一种永恒固定的绝对关系。而神灵的绝对人格本体则存在于天堂的上部平面即灵性平面上。		0:3.13 (5.12) 1. The gravity forces of the material universes are convergent in the gravity center of nether Paradise. That is just why the geographic location of his person is eternally fixed in absolute relation to the force-energy center of the nether or material plane of Paradise. But the absolute personality of Deity exists on the upper or spiritual plane of Paradise.
0:3.14 (5.13) 2. 心智的控制力会聚于无限之灵当中；多样而又扩散的宇宙心智，则会聚于七个主位之灵当中；神之至高者的不断现实化的心智则作为一种时空经验，会聚于麦捷斯顿(Majeston，反射性首脑)。		0:3.14 (5.13) 2. The mind forces are convergent in the Infinite Spirit; the differential and divergent cosmic mind in the Seven Master Spirits; the factualizing mind of the Supreme as a time-space experience in Majeston.
0:3.15 (5.14) 3. 宇宙各种属灵控制力会聚于永恒之子当中。		0:3.15 (5.14) 3. The universe spirit forces are convergent in the Eternal Son.
0:3.16 (5.15) 4. 神灵活动所需的、不受限制的能力驻留于神灵绝对中。		0:3.16 (5.15) 4. The unlimited capacity for deity action resides in the Deity Absolute.
0:3.17 (5.16) 5. 无限性反应所需的、不受限制的能力存在于无条件绝对中。		0:3.17 (5.16) 5. The unlimited capacity for infinity response exists in the Unqualified Absolute.
0:3.18 (5.17) 6. 两种绝对——有条件绝对和无条件绝对——在万有性绝对中被其协调和统一。		0:3.18 (5.17) 6. The two Absolutes—Qualified and Unqualified—are co-ordinated and unified in and by the Universal Absolute.
0:3.19 (5.18) 7. 一个进化的道德存有或者任何其他道德存有的潜在人格，集中于万有之父的人格本体当中。		0:3.19 (5.18) 7. The potential personality of an evolutionary moral being or of any other moral being is centered in the personality of the Universal Father.
0:3.20 (5.19) 有限众生所理解的实相概念，是片面、相对和模糊的。进化的有限受造物所完全理解的最大限度的神灵实相，被包含于至高存在者的范围之内。然而宇宙中还有众多先前的和永恒的实相，超有限的实相，这些都早于进化的时空受造物们所拥有的这个至高神灵实相。在试图描绘宇宙实相的起源和本质时，为了能传递到有限心智的水平，我们不得不采用时空推理的方式。因此必定会有许多永恒状态中同时发生的事情，按先后顺序的发生来表述。		0:3.20 (5.19) REALITY, as comprehended by finite beings, is partial, relative, and shadowy. The maximum Deity reality fully comprehensible by evolutionary finite creatures is embraced within the Supreme Being. Nevertheless there are antecedent and eternal realities, superfinite realities, which are ancestral to this Supreme Deity of evolutionary time-space creatures. In attempting to portray the origin and nature of universal reality, we are forced to employ the technique of time-space reasoning in order to reach the level of the finite mind. Therefore must many of the simultaneous events of eternity be presented as sequential transactions.
0:3.21 (6.1) 设想一个时空受造物，要考察实相的起源和分化，那么，永恒而无限的「我是」通过运用其固有而永恒的自由意志，成为了神灵，从无条件无限的束缚中摆脱出来。这种对无条件无限的摆脱，产生了最先的绝对神性张力。该无限分化的张力被万有性绝对所化解，该绝对能使总体神灵之动态无限性和无条件绝对之静态无限性相互统一并协调。		0:3.21 (6.1) As a time-space creature would view the origin and differentiation of Reality, the eternal and infinite I AM achieved Deity liberation from the fetters of unqualified infinity through the exercise of inherent and eternal free will, and this divorcement from unqualified infinity produced the first absolute divinity-tension. This tension of infinity differential is resolved by the Universal Absolute, which functions to unify and co-ordinate the dynamic infinity of Total Deity and the static infinity of the Unqualified Absolute.
0:3.22 (6.2) 在这个最初的相互作用中，理论上的「我是」通过成为原初之子的永恒之父，并同时成为天堂岛的永恒本源，而达到了人格本体的实现。伴随着上子从上父中分化出来，在天堂的临在中，出现了无限之灵的位格和哈沃纳(Havona)中央宇宙。随着共同永存的、具有人格的神灵——永恒之子与无限之灵的出现，天父作为一个人格本体，避免了那其他情况下、贯穿总体神灵潜在发展中必然要出现的分散。自此之后，只有在与他的两位同等神灵联合所结成的三位一体中，天父才实现所有潜在神灵的创造。与此同时，经验性神灵也在至高、终极和绝对的各神性层次上不断被现实化出来。		0:3.22 (6.2) In this original transaction the theoretical I AM achieved the realization of personality by becoming the Eternal Father of the Original Son simultaneously with becoming the Eternal Source of the Isle of Paradise. Coexistent with the differentiation of the Son from the Father, and in the presence of Paradise, there appeared the person of the Infinite Spirit and the central universe of Havona. With the appearance of coexistent personal Deity, the Eternal Son and the Infinite Spirit, the Father escaped, as a personality, from otherwise inevitable diffusion throughout the potential of Total Deity. Thenceforth it is only in Trinity association with his two Deity equals that the Father fills all Deity potential, while increasingly experiential Deity is being actualized on the divinity levels of Supremacy, Ultimacy, and Absoluteness.
0:3.23 (6.3) 「我是」的概念，是我们对被时空所局限的人类有限心智所做出的一种哲学上的权宜考量，是针对受造物不可能理解永恒存在——无始无终的实相和关系——所作出的迁就。对于时空受造物而言，他们认为除了那唯一的没有起因的——即所有起因的根本起因而外，任何事物都必定有一个开端。因此，我们就把这个哲学价值层次界定为「我是」，同时告知所有受造物：永恒之子和无限之灵与「我是」共享永恒；换言之，「我是」时时刻刻都是与上子以及上灵同在的上父。		0:3.23 (6.3) The concept of the I AM is a philosophic concession which we make to the time-bound, space-fettered, finite mind of man, to the impossibility of creature comprehension of eternity existences—nonbeginning, nonending realities and relationships. To the time-space creature, all things must have a beginning save only the ONE UNCAUSED—the primeval cause of causes. Therefore do we conceptualize this philosophic value-level as the I AM, at the same time instructing all creatures that the Eternal Son and the Infinite Spirit are coeternal with the I AM; in other words, that there never was a time when the I AM was not the Father of the Son and, with him, of the Spirit.
0:3.24 (6.4) “无限者”被用来表示由第一本源与中心的根本性所包含的完满性与终局性。理论性的「我是」是一种对“意志的无限性”在受造物哲学上的引申。但是，无限者则是一个真实的价值层次，代表着万有之父绝对而无羁绊的自由意志之真正无限性的永恒内涵。这个概念有时被称为上父-无限者。		0:3.24 (6.4) The Infinite is used to denote the fullness—the finality—implied by the primacy of the First Source and Center. The theoretical I AM is a creature-philosophic extension of the “infinity of will,” but the Infinite is an actual value-level representing the eternity-intension of the true infinity of the absolute and unfettered free will of the Universal Father. This concept is sometimes designated the Father-Infinite.
0:3.25 (6.5) 所有类别的众生，不管高等还是低等，在他们探索上父-无限者的努力中所出现的困惑，是与生俱来的，这是由于他们理解能力的局限性。万有之父的绝对根本性不会明显表现在接近无限的层次中；因此，或许只有永恒之子和无限之灵才能真正了解作为无限性的上父。对于所有其他人格体而言，这样一个概念只是代表一种信仰的行使。		0:3.25 (6.5) Much of the confusion of all orders of beings, high and low, in their efforts to discover the Father-Infinite, is inherent in their limitations of comprehension. The absolute primacy of the Universal Father is not apparent on subinfinite levels; therefore is it probable that only the Eternal Son and the Infinite Spirit truly know the Father as an infinity; to all other personalities such a concept represents the exercise of faith.
四、宇宙实相 ^top		IV. Universe Reality ^top
0:4.1 (6.6) 实相在不同的宇宙层次上现实化的方式也各不相同; 万有之父的无限意志使实相产生并使之植根于其中。在宇宙现实化的诸多不同层次上，实相可被展现于三种根本相态中：		0:4.1 (6.6) Reality differentially actualizes on diverse universe levels; reality originates in and by the infinite volition of the Universal Father and is realizable in three primal phases on many different levels of universe actualization:
0:4.2 (6.7) 1. 非神灵化实相，所涵盖的范围从非人格的能量领域到宇宙存在中非人格化价值所在的实相领域，甚至到无条件绝对所临在的领域。		0:4.2 (6.7) 1. Undeified reality ranges from the energy domains of the nonpersonal to the reality realms of the nonpersonalizable values of universal existence, even to the presence of the Unqualified Absolute.
0:4.3 (7.1) 2. 神灵化实相，涵盖所有无限神灵可能性，从最低等有限的，到最高级无限的全部人格本体领域的，也就是说，它包括了全部可人格化的一切领域以及更多-甚至包括神灵绝对所临在的领域。		0:4.3 (7.1) 2. Deified reality embraces all infinite Deity potentials ranging upward through all realms of personality from the lowest finite to the highest infinite, thus encompassing the domain of all that which is personalizable and more—even to the presence of the Deity Absolute.
0:4.4 (7.2) 3. 相互关联的实相。宇宙实相被认定要么为神灵化的，要么为非神灵化的，但是对于接近神灵化的存有们而言，存在着一个相互关联的实相所拥有的浩大领域——包括潜在的和正在现实化的，这个领域难以识别。这个相互协调的实相大多都被涵盖于万有性绝对的领域之内。		0:4.4 (7.2) 3. Interassociated reality. Universe reality is supposedly either deified or undeified, but to subdeified beings there exists a vast domain of interassociated reality, potential and actualizing, which is difficult of identification. Much of this co-ordinate reality is embraced within the realms of the Universal Absolute.
0:4.5 (7.3) 原初实相的根本理念是：天父创始并维持着实相。实相的基本分划是神灵化的和非神灵化的，也就是神灵绝对和无条件绝对。而基本关系则是这两者间的张力。这一由天父引发的神性张力被万有性绝对完美地化解，并永恒化为万有性绝对。		0:4.5 (7.3) This is the primal concept of original reality: The Father initiates and maintains Reality. The primal differentials of reality are the deified and the undeified—the Deity Absolute and the Unqualified Absolute. The primal relationship is the tension between them. This Father-initiated divinity-tension is perfectly resolved by, and eternalizes as, the Universal Absolute.
0:4.6 (7.4) 从时空的视角来看，实相还可以进一步区分为以下的类型：		0:4.6 (7.4) From the viewpoint of time and space, reality is further divisible as:
0:4.7 (7.5) 1. 现实性的和潜在性的。即以完满表达的方式存在的实相，和那些带有尚未显露的成长能力的实相。永恒之子是一个绝对的灵性现实存在；而凡人在很大程度上是一个尚未被实现的灵性潜能存在。		0:4.7 (7.5) 1. Actual and Potential. Realities existing in fullness of expression in contrast to those which carry undisclosed capacity for growth. The Eternal Son is an absolute spiritual actuality; mortal man is very largely an unrealized spiritual potentiality.
0:4.8 (7.6) 2. 绝对性的和次绝对性的。绝对性的实相是永恒性存在。次绝对性的实相则被投射于两个层次：绝限性的，是与时间和永恒都相关的实相；有限性的，是被投射于空间内、并在时间内被现实化的实相。		0:4.8 (7.6) 2. Absolute and Subabsolute. Absolute realities are eternity existences. Subabsolute realities are projected on two levels: Absonites—realities which are relative with respect to both time and eternity. Finites—realities which are projected in space and are actualized in time.
0:4.9 (7.7) 3. 永存性的和经验性的。天堂神灵是永存性的，而正在形成的神之至高者和神之终极者，则是经验性的。		0:4.9 (7.7) 3. Existential and Experiential. Paradise Deity is existential, but the emerging Supreme and Ultimate are experiential.
0:4.10 (7.8) 4. 人格性的和非人格性的。神灵扩展、人格表达和宇宙进化永远受制于天父的自由意志行为，它把集聚于永恒之子中的实际与潜在的心智性、属灵性、人格性的意义和价值，与那些集中并固有于永恒天堂岛的一切永远地区分开来。		0:4.10 (7.8) 4. Personal and Impersonal. Deity expansion, personality expression, and universe evolution are forever conditioned by the Father’s freewill act which forever separated the mind-spirit-personal meanings and values of actuality and potentiality centering in the Eternal Son from those things which center and inhere in the eternal Isle of Paradise.
0:4.11 (7.9) “天堂”这个术语，涵盖了宇宙实相的所有层面中所汇聚的人格性和非人格性绝对。在适当的修饰限定下，天堂这个概念可以意味着所有任何形式的实相、神灵、神性、人格和能量——包括灵性的、心智的或物质的。从价值、意义或是事实的存在上来说，所有一切都把天堂共同看作起源、运作与天命之地。		0:4.11 (7.9) PARADISE is a term inclusive of the personal and the nonpersonal focal Absolutes of all phases of universe reality. Paradise, properly qualified, may connote any and all forms of reality, Deity, divinity, personality, and energy—spiritual, mindal, or material. All share Paradise as the place of origin, function, and destiny, as regards values, meanings, and factual existence.
0:4.12 (7.10) 天堂岛——不加其它限定的天堂，是第一本源与中心的物质性万有引力控制所拥有的绝对。天堂是静止的，是由众多宇宙组成的宇宙中唯一静止的事物。天堂岛拥有一个宇宙位置，但在空间中并没有方位。这座永恒之岛是众多物质性宇宙的真正源头——无论是过去、现在、还是未来的。这个光的核心之岛是神灵的派生物，但它本身并非神灵；众多物质性造物也并非神灵的一部分；它们只是一个结果。		0:4.12 (7.10) The Isle of Paradise—Paradise not otherwise qualified—is the Absolute of the material-gravity control of the First Source and Center. Paradise is motionless, being the only stationary thing in the universe of universes. The Isle of Paradise has a universe location but no position in space. This eternal Isle is the actual source of the physical universes—past, present, and future. The nuclear Isle of Light is a Deity derivative, but it is hardly Deity; neither are the material creations a part of Deity; they are a consequence.
0:4.13 (7.11) 天堂并非一个创造者；它是许多宇宙活动的一个独特的支配者，它更像是一个支配者而不是回应者。在整个物质宇宙中，天堂影响着与力、能量和力量相关的所有生灵的反应和行为。但是，天堂自身在众多宇宙中是独特的、惟一的，而且是独立的。天堂不代表任何事物，也没有任何一切能代表天堂。天堂既不是一种力，也不是一种临在；它就是天堂。		0:4.13 (7.11) Paradise is not a creator; it is a unique controller of many universe activities, far more of a controller than a reactor. Throughout the material universes Paradise influences the reactions and conduct of all beings having to do with force, energy, and power, but Paradise itself is unique, exclusive, and isolated in the universes. Paradise represents nothing and nothing represents Paradise. It is neither a force nor a presence; it is just Paradise.
五、人格本体众实相 ^top		V. Personality Realities ^top
0:5.1 (8.1) 人格本体是神灵化实相的一个层次，范围从产生崇拜和智慧这种较高级心智活动的凡人和中道者(midwayer)层次，往上经由灵质性(morontial)层次和灵性层次，直到人格本体地位的终局性实现。这是凡人以及类似受造物人格本体的进化提升，但是还存在着众多其他类别的宇宙人格体们。		0:5.1 (8.1) Personality is a level of deified reality and ranges from the mortal and midwayer level of the higher mind activation of worship and wisdom up through the morontial and spiritual to the attainment of finality of personality status. That is the evolutionary ascent of mortal- and kindred-creature personality, but there are numerous other orders of universe personalities.
0:5.2 (8.2) 实相容易受到宇宙扩展的影响，人格本体则易受到无限多元化的影响，两者都能够达到几乎无限制的神灵协调和永恒的稳定性。尽管非人格本体实相的变化范围确是有限的，但是，我们却知道人格本体众实相的渐进性进化则没有任何限制。		0:5.2 (8.2) Reality is subject to universal expansion, personality to infinite diversification, and both are capable of well-nigh unlimited Deity co-ordination and eternal stabilization. While the metamorphic range of nonpersonal reality is definitely limited, we know of no limitations to the progressive evolution of personality realities.
0:5.3 (8.3) 在已达到的经验性层次上，所有人格本体类别或价值都是可以相互联合的，甚至是可以协同创造的。即使是神和人，也能够共存于一个统一的人格本体中，这在基督•迈克尔(Christ Michael)当前的状态中得到尽善尽美的展现——他既是人类之子，又是神之子。		0:5.3 (8.3) On attained experiential levels all personality orders or values are associable and even cocreational. Even God and man can coexist in a unified personality, as is so exquisitely demonstrated in the present status of Christ Michael—Son of Man and Son of God.
0:5.4 (8.4) 所有接近无限的人格本体类别和层面，都是可达到互相结合的，而且是有可能协同创造的。准人格的、人格的和超人格的类别，是通过它们互相间的达成协调、获得进展和实现协同创造的可能性，而被联结在一起的。但是非人格性的类别永远不会直接转变成人格性的类别。人格本体从来就不是自发产生的；它是天堂之父的赐予。人格本体被叠加于能量之上，而且它只与有生命活力的能量系统相结合；本体则可以与非生命能量模式相关联。		0:5.4 (8.4) All subinfinite orders and phases of personality are associative attainables and are potentially cocreational. The prepersonal, the personal, and the superpersonal are all linked together by mutual potential of co-ordinate attainment, progressive achievement, and cocreational capacity. But never does the impersonal directly transmute to the personal. Personality is never spontaneous; it is the gift of the Paradise Father. Personality is superimposed upon energy, and it is associated only with living energy systems; identity can be associated with nonliving energy patterns.
0:5.5 (8.5) 万有之父是人格本体实相、人格本体赋予和人格本体命运之奥妙所在。永恒之子是绝对的人格本体，是灵性能量、灵质性(morontial)灵体和完美灵体之奥妙所在。共同行动者（即无限之灵）是灵性与心智相结合的人格本体，是智性、理性和宇宙心智的源头。但是，天堂岛作为宇宙主体的本质、物质世界的源头和中心、宇宙物质实相的绝对主要模式，是非人格的和超乎灵性之外的。		0:5.5 (8.5) The Universal Father is the secret of the reality of personality, the bestowal of personality, and the destiny of personality. The Eternal Son is the absolute personality, the secret of spiritual energy, morontia spirits, and perfected spirits. The Conjoint Actor is the spirit-mind personality, the source of intelligence, reason, and the universal mind. But the Isle of Paradise is nonpersonal and extraspiritual, being the essence of the universal body, the source and center of physical matter, and the absolute master pattern of universal material reality.
0:5.6 (8.6) 宇宙实相的这些特质，在玉苒厦的(Urantian)人类经验中，表现于以下几个层面：		0:5.6 (8.6) These qualities of universal reality are manifest in Urantian human experience on the following levels:
0:5.7 (8.7) 1. 身体。人类的物质性或物理性有机体。具有动物性本质与起源的活性电化学机制。		0:5.7 (8.7) 1. Body. The material or physical organism of man. The living electrochemical mechanism of animal nature and origin.
0:5.8 (8.8) 2. 心智。人类有机体的思考、感知和感觉机制。所有有意识的和无意识的经验。与经由崇拜和智慧而向上扩展到灵性层面的情感生活相关的智能。		0:5.8 (8.8) 2. Mind. The thinking, perceiving, and feeling mechanism of the human organism. The total conscious and unconscious experience. The intelligence associated with the emotional life reaching upward through worship and wisdom to the spirit level.
0:5.9 (8.9) 3. 灵。驻居在人类心智中的神圣之灵——思想调整者。这个不朽之灵是准人格性的——它不是一个人格本体，尽管它注定要成为生存的凡人受造物人格本体之一部分。		0:5.9 (8.9) 3. Spirit. The divine spirit that indwells the mind of man—the Thought Adjuster. This immortal spirit is prepersonal—not a personality, though destined to become a part of the personality of the surviving mortal creature.
0:5.10 (8.10) 4. 魂。人类的魂是一种经验性获得。随着一个凡人受造物选择“按照天堂之父的意志行事”之后，驻留于内的灵（思想调整者）便成为人类经验中一个新实相之父。凡人的物质性心智则成为这同一新实相之母。这一新实相的本质既不是物质的，也不是灵性的——它是灵质性的(morontial)。这是一个渐渐生成的不朽之魂，它注定要在肉体死亡后存活下来，并开始其天堂扬升之旅。		0:5.10 (8.10) 4. Soul. The soul of man is an experiential acquirement. As a mortal creature chooses to “do the will of the Father in heaven,” so the indwelling spirit becomes the father of a new reality in human experience. The mortal and material mind is the mother of this same emerging reality. The substance of this new reality is neither material nor spiritual—it is morontial. This is the emerging and immortal soul which is destined to survive mortal death and begin the Paradise ascension.
0:5.11 (9.1) 人格本体。凡人的人格本体既非身体、心智，又非灵；亦不是魂。在所有其他不断变化着的受造物经验之中，人格本体是一个不变的实相；它统合着个体的全部其他相关因素。人格本体是万有之父对活着的人们和其相关的物质、心智和灵性能量所做的独特赐予，它将与不死的灵质性 (morontial)之魂一同存活下来。		0:5.11 (9.1) Personality. The personality of mortal man is neither body, mind, nor spirit; neither is it the soul. Personality is the one changeless reality in an otherwise ever-changing creature experience; and it unifies all other associated factors of individuality. The personality is the unique bestowal which the Universal Father makes upon the living and associated energies of matter, mind, and spirit, and which survives with the survival of the morontial soul.
0:5.12 (9.2) 灵质性 (Morontia)。这个术语用来指涉介于物质与灵性之间的广大范围。它可以指人格的和非人格的实相，有生命的和无生命的能量。灵质性(Morontia)的经向是灵性的；它的纬向是物质性的。		0:5.12 (9.2) Morontia is a term designating a vast level intervening between the material and the spiritual. It may designate personal or impersonal realities, living or nonliving energies. The warp of morontia is spiritual; its woof is physical.
六、能量与模式 ^top		VI. Energy and Pattern ^top
0:6.1 (9.3) 凡是与上父的人格本体回路相回应的一切，我们称之为个人。凡是与上子的属灵回路相回应的一切，我们称之为属灵。凡是与共同行动者（即无限之灵）的心智回路相回应的一切，我们称之为心智，它是无限之灵的一种属性——亦即其所有层面的心智。凡是与以天堂底部为中心的物质-万有引力回路相回应的一切，我们称之为物质——亦即其处于所有变形状态的能质。		0:6.1 (9.3) Any and all things responding to the personality circuit of the Father, we call personal. Any and all things responding to the spirit circuit of the Son, we call spirit. Any and all that responds to the mind circuit of the Conjoint Actor, we call mind, mind as an attribute of the Infinite Spirit—mind in all its phases. Any and all that responds to the material-gravity circuit centering in nether Paradise, we call matter—energy-matter in all its metamorphic states.
0:6.2 (9.4) “能量”这个词，在我们的运用中，是一个无所不包的术语，它可被应用于灵性的、心智的和物质的领域。力这个词也被这样广泛的应用着。而力量这个词通常只限于指涉大宇宙实物之电子层次或是大宇宙中对线性引力反应灵敏的物质。这个词也用来指涉权威。我们无法按照你们对于力、能量和力量的普遍接受的定义来使用这些词。鉴于你们的语言如此之贫乏，我们必须赋予这些术语以多重含义。		0:6.2 (9.4) ENERGY we use as an all-inclusive term applied to spiritual, mindal, and material realms. Force is also thus broadly used. Power is ordinarily limited to the designation of the electronic level of material or linear-gravity-responsive matter in the grand universe. Power is also employed to designate sovereignty. We cannot follow your generally accepted definitions of force, energy, and power. There is such paucity of language that we must assign multiple meanings to these terms.
0:6.3 (9.5) 物理能量这个术语用来指涉所有状态以及所有形式的可被感知的运动、作用和潜能。		0:6.3 (9.5) Physical energy is a term denoting all phases and forms of phenomenal motion, action, and potential.
0:6.4 (9.6) 在讨论物理能量的显现时，我们通常会用到宇宙力、新兴能量和宇宙力量等术语。它们的含义是：		0:6.4 (9.6) In discussing physical-energy manifestations, we generally use the terms cosmic force, emergent energy, and universe power. These are often employed as follows:
0:6.5 (9.7) 1. 宇宙力，包括由无条件绝对所产生，但还不能对天堂万有引力作出回应的各种能量。		0:6.5 (9.7) 1. Cosmic force embraces all energies deriving from the Unqualified Absolute but which are as yet unresponsive to Paradise gravity.
0:6.6 (9.8) 2. 新兴能量，包括那些对天堂万有引力作出回应，但尚未对局部性或是线性引力作出回应的能量。这是准电子层次上的能质。		0:6.6 (9.8) 2. Emergent energy embraces those energies which are responsive to Paradise gravity but are as yet unresponsive to local or linear gravity. This is the pre-electronic level of energy-matter.
0:6.7 (9.9) 3. 宇宙力量，包括对天堂万有引力作出回应，而且也对线性引力作出直接回应的各种形式的能量。这是电子层次上的能质以及由此而伴随产生的一切演化物。		0:6.7 (9.9) 3. Universe power includes all forms of energy which, while still responding to Paradise gravity, are directly responsive to linear gravity. This is the electronic level of energy-matter and all subsequent evolutions thereof.
0:6.8 (9.10) 心智是一种现象，它指涉那些附加于各种能量系统之上的鲜活照料的临在-活动；在智能的所有层次上莫不如此。在人格体中，心智总是介于灵性与物质之间；因此，宇宙被三种光照耀着：物质之光、智性洞察之光与灵性之光辉。		0:6.8 (9.10) Mind is a phenomenon connoting the presence-activity of living ministry in addition to varied energy systems; and this is true on all levels of intelligence. In personality, mind ever intervenes between spirit and matter; therefore is the universe illuminated by three kinds of light: material light, intellectual insight, and spirit luminosity.
0:6.9 (10.1) 光——灵性之光辉，是一个象征词，一种比喻的说法，它用来指涉众多类别灵性存有的人格显现特征。这种光辉的散发，与智性洞察之光、或是物质之光的显现，都全然无关。		0:6.9 (10.1) Light—spirit luminosity—is a word symbol, a figure of speech, which connotes the personality manifestation characteristic of spirit beings of diverse orders. This luminous emanation is in no respect related either to intellectual insight or to physical-light manifestations.
0:6.10 (10.2) 模式可以被表现为物质的、灵性的，或是心智的，或是这些能量的任意组合。它可以遍及众人格体、本体和实体，或无生命物质中。但是，模式只是模式，并始终保持为模式；只有副本才会被增加。		0:6.10 (10.2) PATTERN can be projected as material, spiritual, or mindal, or any combination of these energies. It can pervade personalities, identities, entities, or nonliving matter. But pattern is pattern and remains pattern; only copies are multiplied.
0:6.11 (10.3) 模式能够配置能量，但它不能控制能量。万有引力是能质的唯一控制力。无论是空间还是模式，都不能对万有引力作出回应，但是，空间和模式之间并没有联系；空间既不是模式，也不是潜在的模式。模式是一种完全超脱于万有引力的实相结构。任何模式的实相，都由它的能量、心智、灵性或物质成分所组成。		0:6.11 (10.3) Pattern may configure energy, but it does not control it. Gravity is the sole control of energy-matter. Neither space nor pattern are gravity responsive, but there is no relationship between space and pattern; space is neither pattern nor potential pattern. Pattern is a configuration of reality which has already paid all gravity debt; the reality of any pattern consists of its energies, its mind, spirit, or material components.
0:6.12 (10.4) 与实相显示了能量和人格体的整体方面相对，模式显露出能量和人格体的独特方面。人格体或者本体的各种形式，是出自于（物质的、灵性的或心智的）能量的模式，但不是固有于能量之中的。模式被引发得以呈现，是凭着能量或人格体中所含有的特性，这种特性，可以归因于神和神灵，归因于天堂力的赋予，归因于人格本体和力量的共存。		0:6.12 (10.4) In contrast to the aspect of the total, pattern discloses the individual aspect of energy and of personality. Personality or identity forms are patterns resultant from energy (physical, spiritual, or mindal) but are not inherent therein. That quality of energy or of personality by virtue of which pattern is caused to appear may be attributed to God—Deity—to Paradise force endowment, to the coexistence of personality and power.
0:6.13 (10.5) 模式是一种主要设计，由之产生出副本。永恒的天堂是众模式的绝对；永恒之子是模式人格本体；万有之父是两者的直接始祖-本源。但是，天堂并不赠与模式，上子也不能赐予人格本体。		0:6.13 (10.5) Pattern is a master design from which copies are made. Eternal Paradise is the absolute of patterns; the Eternal Son is the pattern personality; the Universal Father is the direct ancestor-source of both. But Paradise does not bestow pattern, and the Son cannot bestow personality.
七、至高存在者 ^top		VII. The Supreme Being ^top
0:7.1 (10.6) 就永恒性的关系而言，主宇宙的神灵机制是双重性的。上父、上子和上灵是永恒的，他们是永存性的存在。而神之至高者、神之终极者和神之绝对者则是在哈沃纳(Havona)宇宙出现之后的时期，在主宇宙进化扩展过程中的时空和超时空领域内，正在现实化的神灵人格体们。这些正在现实化的神灵人格体们会从将来某一刻成为永恒者们，在那一刻，他们通过利用永恒天堂神灵们的联合创造潜能所拥有的经验性现实化的方式，在成长的宇宙中达到力量人格化的实现。		0:7.1 (10.6) The Deity mechanism of the master universe is twofold as concerns eternity relationships. God the Father, God the Son, and God the Spirit are eternal—are existential beings—while God the Supreme, God the Ultimate, and God the Absolute are actualizing Deity personalities of the post-Havona epochs in the time-space and the time-space-transcended spheres of master universe evolutionary expansion. These actualizing Deity personalities are future eternals from the time when, and as, they power-personalize in the growing universes by the technique of the experiential actualization of the associative-creative potentials of the eternal Paradise Deities.
0:7.2 (10.7) 因此，神灵以双重的方式存在：		0:7.2 (10.7) Deity is, therefore, dual in presence:
0:7.3 (10.8) 1. 永存性的——过去、现在和将来都永久存在的存有。		0:7.3 (10.8) 1. Existential—beings of eternal existence, past, present, and future.
0:7.4 (10.9) 2. 经验性的——在哈沃纳(Havona)宇宙出现之后的现在才逐渐现实化，但在整个未来的永恒中将会持续存在的存有。		0:7.4 (10.9) 2. Experiential—beings actualizing in the post-Havona present but of unending existence throughout all future eternity.
0:7.5 (10.10) 上父、上子和上灵是永存性的——永存于现实中(而所有潜在的神灵都被认为是经验性的)。神之至高者和神之终极者则完全是经验性的。神之绝对者就其现实化而言是经验性的，但就其潜在性而言则是永存性的。神灵的本质是永恒的，但是只有神灵的三个原初位格是无条件永恒的。所有其他的神灵人格体们都有其起源，但是他们注定会是永恒的。		0:7.5 (10.10) The Father, Son, and Spirit are existential—existential in actuality (though all potentials are supposedly experiential). The Supreme and the Ultimate are wholly experiential. The Deity Absolute is experiential in actualization but existential in potentiality. The essence of Deity is eternal, but only the three original persons of Deity are unqualifiedly eternal. All other Deity personalities have an origin, but they are eternal in destiny.
0:7.6 (10.11) 上父在上子和上灵中实现其自身的永存性神灵表达之后，现在正在神之至高者、神之终极者和神之绝对者等迄今还是非人格的、未揭示的神灵层次上实现其经验性表达；但是这些经验性神灵当前还不是完整地存在着；他们还处于正在现实化的过程之中。		0:7.6 (10.11) Having achieved existential Deity expression of himself in the Son and the Spirit, the Father is now achieving experiential expression on hitherto impersonal and unrevealed deity levels as God the Supreme, God the Ultimate, and God the Absolute; but these experiential Deities are not now fully existent; they are in process of actualization.
0:7.7 (11.1) 哈沃纳(Havona)宇宙之中的神之至高者，是三位联合性天堂神灵的亲身灵性反射。这种联合式神灵关系，当前正创造性地从神之七重者中向外扩展，并且正与大宇宙中的全能至高者的经验性力量合为一体。具有三个位格的永存性天堂神灵，就这样在至高的两个层面中进行着经验性进化，而这两个双重的层面也正从能格上结合成为一位上主，即至高存在者。		0:7.7 (11.1) God the Supreme in Havona is the personal spirit reflection of the triune Paradise Deity. This associative Deity relationship is now creatively expanding outward in God the Sevenfold and is synthesizing in the experiential power of the Almighty Supreme in the grand universe. Paradise Deity, existential as three persons, is thus experientially evolving in two phases of Supremacy, while these dual phases are power-personality unifying as one Lord, the Supreme Being.
0:7.8 (11.2) 万有之父通过三位一体化过程，即三重神灵人格化的方式，使他的自由意志从无限性的羁绊和永恒性的拘束中获得了解脱。至高存在者甚至现在仍然作为一个接近永恒的人格体而处于不断进化之中，这个人格体统合着大宇宙中诸时空分区内神灵的七重显现。		0:7.8 (11.2) The Universal Father achieves freewill liberation from the bonds of infinity and the fetters of eternity by the technique of trinitization, threefold Deity personalization. The Supreme Being is even now evolving as a subeternal personality unification of the sevenfold manifestation of Deity in the time-space segments of the grand universe.
0:7.9 (11.3) 至高存在者除了作为麦捷斯顿(Majeston,反射性首脑)之父，他并不是一个直接的造物者，但他是一切受造物和造物者宇宙活动的综合协调者。当前正在众多进化宇宙中现实化的至高存在者，是将三位联合性天堂神灵所拥有的时空神性与时空中众多至高造物者进行经验性联合的神灵性关联者与综合者。当现实化最终完成时，这位进化性神灵将形成有限者与无限者的永恒性融合 -- 即经验性力量和灵性人格永久的、不可分割的结合。		0:7.9 (11.3) The Supreme Being is not a direct creator, except that he is the father of Majeston, but he is a synthetic co-ordinator of all creature-Creator universe activities. The Supreme Being, now actualizing in the evolutionary universes, is the Deity correlator and synthesizer of time-space divinity, of triune Paradise Deity in experiential association with the Supreme Creators of time and space. When finally actualized, this evolutionary Deity will constitute the eternal fusion of the finite and the infinite—the everlasting and indissoluble union of experiential power and spirit personality.
0:7.10 (11.4) 一切有限的时空实相，在不断进化的至高存在者指导推动下，进行着一场有限实相所有方面与价值与天堂实相的不同方面相联合的、不断提升的活动与日臻完美的结合（力量与人格的合成），最终目的是为了实现随后要试图达到的、拥有超级受造物的绝限性层次。		0:7.10 (11.4) All time-space finite reality, under the directive urge of the evolving Supreme Being, is engaged in an ever-ascending mobilization and perfecting unification (power-personality synthesis) of all phases and values of finite reality, in association with varied phases of Paradise reality, to the end and for the purpose of subsequently embarking upon the attempt to reach absonite levels of supercreature attainment.
八、神之七重者 ^top		VIII. God the Sevenfold ^top
0:8.1 (11.5) 为了弥补受造物状态的有限性和其概念的局限性，万有之父建立了进化受造物趋向神灵的七重路径：		0:8.1 (11.5) To atone for finity of status and to compensate for creature limitations of concept, the Universal Father has established the evolutionary creature’s sevenfold approach to Deity:
0:8.2 (11.6) 1. 天堂造物之子们。		0:8.2 (11.6) 1. The Paradise Creator Sons.
0:8.3 (11.7) 2. 亘古常在者们。		0:8.3 (11.7) 2. The Ancients of Days.
0:8.4 (11.8) 3. 七个主位之灵。		0:8.4 (11.8) 3. The Seven Master Spirits.
0:8.5 (11.9) 4. 至高存在者。		0:8.5 (11.9) 4. The Supreme Being.
0:8.6 (11.10) 5. 上灵。		0:8.6 (11.10) 5. God the Spirit.
0:8.7 (11.11) 6. 上子。		0:8.7 (11.11) 6. God the Son.
0:8.8 (11.12) 7. 上父。		0:8.8 (11.12) 7. God the Father.
0:8.9 (11.13) 这种在时空中、对七个超级宇宙进行的七重神灵的人格化，使得凡人能够获得神之灵的临在。对于终有一日会在至高存在者中达到力量与人格化的有限时空受造物而言，这七重性神灵是负责运作世间进化受造物所进行的天堂扬升之旅的神灵。这样一个对神进行认知的经验性发现之旅，是从认知地方宇宙造物之子所具有的神性开始，继而进一步上升发现超级宇宙的亘古常在者，再通过对七个主位之灵中的其中一位的认知，来达到对天堂里万有之父所拥有神格的发现和认知。		0:8.9 (11.13) This sevenfold Deity personalization in time and space and to the seven superuniverses enables mortal man to attain the presence of God, who is spirit. This sevenfold Deity, to finite time-space creatures sometime power-personalizing in the Supreme Being, is the functional Deity of the mortal evolutionary creatures of the Paradise-ascension career. Such an experiential discovery-career of the realization of God begins with the recognition of the divinity of the Creator Son of the local universe and ascends through the superuniverse Ancients of Days and by way of the person of one of the Seven Master Spirits to the attainment of the discovery and recognition of the divine personality of the Universal Father on Paradise.
0:8.10 (12.1) 大宇宙是至高三位一体、神之七重者和至高存在者这三重神灵的领地。神之至高者潜存于天堂三位一体中，并从中获得自身的人格和神灵属性。但如今他正在造物之子们、亘古常在者们以及主位之灵中现实化，从这些神灵中，获得其作为众时空超级宇宙全能者的力量。这位最贴近于进化受造物之神的这种力量的显现，实际上是与受造物们的时空进化相伴随的。在非人格活动之价值层次上进化的全能至高者，与神之至高者的神灵人格，其实是同一实相，即至高存在者。		0:8.10 (12.1) The grand universe is the threefold Deity domain of the Trinity of Supremacy, God the Sevenfold, and the Supreme Being. God the Supreme is potential in the Paradise Trinity, from whom he derives his personality and spirit attributes; but he is now actualizing in the Creator Sons, Ancients of Days, and the Master Spirits, from whom he derives his power as Almighty to the superuniverses of time and space. This power manifestation of the immediate God of evolutionary creatures actually time-space evolves concomitantly with them. The Almighty Supreme, evolving on the value-level of nonpersonal activities, and the spirit person of God the Supreme are one reality—the Supreme Being.
0:8.11 (12.2) 处于神之七重者的神灵联合中的造物之子们提供了一种能使凡人变成不朽者、使有限者获得被无限者接纳的机制。至高存在者为所有这些多方相互作用的力量-人格活动，即神性综合，提供了手段，从而使有限者能够达到绝限者，并通过其他可能的未来的现实化，努力达到终极者。造物之子们和与他们协作的神性侍奉者们都参与了这个至高的活动，但是亘古常在者们和七个主位之灵可能永远固定地作为大宇宙中的常设管理者。		0:8.11 (12.2) The Creator Sons in the Deity association of God the Sevenfold provide the mechanism whereby the mortal becomes immortal and the finite attains the embrace of the infinite. The Supreme Being provides the technique for the power-personality mobilization, the divine synthesis, of all these manifold transactions, thus enabling the finite to attain the absonite and, through other possible future actualizations, to attempt the attainment of the Ultimate. The Creator Sons and their associated Divine Ministers are participants in this supreme mobilization, but the Ancients of Days and the Seven Master Spirits are probably eternally fixed as permanent administrators in the grand universe.
0:8.12 (12.3) 神之七重者的运作可以追溯到七个超级宇宙的形成之时，并可能会伴随着外部空间宇宙之未来进化而扩展。这些由逐步进化的一级、二级、三级和四级的空间层次所组成的未来宇宙的组织，无疑将会见证趋向神灵的、卓越的绝限性之路的开创。		0:8.12 (12.3) The function of God the Sevenfold dates from the organization of the seven superuniverses, and it will probably expand in connection with the future evolution of the creations of outer space. The organization of these future universes of the primary, secondary, tertiary, and quartan space levels of progressive evolution will undoubtedly witness the inauguration of the transcendent and absonite approach to Deity.
九、神之终极者 ^top		IX. God the Ultimate ^top
0:9.1 (12.4) 正如至高存在者是由蕴含于大宇宙中的潜在能量和人格之先前神性赋予而逐渐进化而来的一样，神之终极者是从存在于主宇宙超越时空领域中的神性潜能生发出来的。终极神灵的现实化标志着第一个经验性三位一体的绝限性统一，同时也意味着神灵在创造性自我实现的第二层次上扩展的统一。这就形成一种人格-力量，它相当于宇宙经验性神灵在超越时空价值的最终层次上，对天堂绝限性实相的现实化。这样一种经验性展现的完成，是用来为一些时空受造物提供其终极的服务-天命的，所有那些时空受造物已藉由至高存在者的完全实现，并在神之七重者的帮助下而达到了绝限性层次。		0:9.1 (12.4) Just as the Supreme Being progressively evolves from the antecedent divinity endowment of the encompassed grand universe potential of energy and personality, so does God the Ultimate eventuate from the potentials of divinity residing in the transcended time-space domains of the master universe. The actualization of Ultimate Deity signalizes absonite unification of the first experiential Trinity and signifies unifying Deity expansion on the second level of creative self-realization. This constitutes the personality-power equivalent of the universe experiential-Deity actualization of Paradise absonite realities on the eventuating levels of transcended time-space values. The completion of such an experiential unfoldment is designed to afford ultimate service-destiny for all time-space creatures who have attained absonite levels through the completed realization of the Supreme Being and by the ministry of God the Sevenfold.
0:9.2 (12.5) 神之终极者是指运行在绝限性的神性层次上，以及超越时空的宇宙范围内的个体神灵。神之终极者是神灵的一个超至高性终归者。神之至高者是有限众生所理解的三位一体的合一；而神之终极者则是绝限性众生所理解的天堂三位一体的合一。		0:9.2 (12.5) God the Ultimate is designative of personal Deity functioning on the divinity levels of the absonite and on the universe spheres of supertime and transcended space. The Ultimate is a supersupreme eventuation of Deity. The Supreme is the Trinity unification comprehended by finite beings; the Ultimate is the unification of the Paradise Trinity comprehended by absonite beings.
0:9.3 (13.1) 通过进化性神灵机制，万有之父实际上是在其有限的、绝限的甚至绝对的神性实相价值所对应的宇宙意义层次上，进行着人格会聚与力量动员这一卓绝惊人的活动。		0:9.3 (13.1) The Universal Father, through the mechanism of evolutionary Deity, is actually engaged in the stupendous and amazing act of personality focalization and power mobilization, on their respective universe meaning-levels, of the divine reality values of the finite, the absonite, and even of the absolute.
0:9.4 (13.2) 作为最初三位过去永恒的天堂神灵——万有之父、永恒之子和无限之灵，在永恒的未来，他们会通过相关的进化神灵即神之至高者、神之终极者，也许还有神之绝对者——的经验性现实化，来得到人格本体的完备。		0:9.4 (13.2) The first three and past-eternal Deities of Paradise—the Universal Father, the Eternal Son, and the Infinite Spirit—are, in the eternal future, to be personality-complemented by the experiential actualization of associate evolutionary Deities—God the Supreme, God the Ultimate, and possibly God the Absolute.
0:9.5 (13.3) 现在正在众经验性宇宙中进化着的神之至高者和神之终极者，不是永存性的——他们不是过去的永恒者，而是未来的永恒者，是受时空性限制和超越性限制的永恒者。他们是至高的、终极的，也可能是兼具至高和终极禀赋的神灵，但他们曾经历过有历史记载的宇宙起源。他们永远不会有一个终结，但是他们确实有其人格的开端。他们确实是永恒而无限的潜在神灵的现实化，但是就自身而言，他们既非是无条件永恒的，亦非是无限的。		0:9.5 (13.3) God the Supreme and God the Ultimate, now evolving in the experiential universes, are not existential—not past eternals, only future eternals, time-space-conditioned and transcendental-conditioned eternals. They are Deities of supreme, ultimate, and possibly supreme-ultimate endowments, but they have experienced historic universe origins. They will never have an end, but they do have personality beginnings. They are indeed actualizations of eternal and infinite Deity potentials, but they themselves are neither unqualifiedly eternal nor infinite.
十、神之绝对者 ^top		X. God the Absolute ^top
0:10.1 (13.4) 神灵绝对这一永恒实相有许多特征，它们还无法被完全解释给时空有限性心智，但是神之绝对者的现实化，将会是第二个经验性三位一体——即绝对三位一体——统一的结果。这将构成绝对神性的经验性实现，即绝对意义在绝对层次上的统一；但是我们不能确定全部绝对价值的范围，因为我们从未被告知有条件绝对就等同于无限。超终极的最终归宿包含在绝对意义和无限灵性中，没有这两个尚未实现的实相，我们不能构建绝对价值。		0:10.1 (13.4) There are many features of the eternal reality of the Deity Absolute which cannot be fully explained to the time-space finite mind, but the actualization of God the Absolute would be in consequence of the unification of the second experiential Trinity, the Absolute Trinity. This would constitute the experiential realization of absolute divinity, the unification of absolute meanings on absolute levels; but we are not certain regarding the encompassment of all absolute values since we have at no time been informed that the Qualified Absolute is the equivalent of the Infinite. Superultimate destinies are involved in absolute meanings and infinite spirituality, and without both of these unachieved realities we cannot establish absolute values.
0:10.2 (13.5) 神之绝对者是所有超绝限众生要实现和达到的目标。但是，神灵绝对（即神之绝对者）的力量和人格潜能超出了我们的观念，我们不拟谈论这些过于远离经验性现实化实相的话题。		0:10.2 (13.5) God the Absolute is the realization-attainment goal of all superabsonite beings, but the power and personality potential of the Deity Absolute transcends our concept, and we hesitate to discuss those realities which are so far removed from experiential actualization.
十一、三种绝对 ^top		XI. The Three Absolutes ^top
0:11.1 (13.6) 当万有之父和永恒之子的联合思想在行动之神内运作，构建神圣的中央宇宙世界时，上父经由把他在哈沃纳(Havona)的临在与无限性潜能区分开来，把他的思想表达传递为上子的话语，以及他们的共同执行者的行动。而那些未曾显露的无限性潜能则仍旧被隐藏于无条件绝对的空间中，被笼罩在神灵绝对的神性中。这两种绝对则在万有性绝对——即天堂之父未显露的无限性和谐统一的运作中，合二为一。		0:11.1 (13.6) When the combined thought of the Universal Father and the Eternal Son, functioning in the God of Action, constituted the creation of the divine and central universe, the Father followed the expression of his thought into the word of his Son and the act of their Conjoint Executive by differentiating his Havona presence from the potentials of infinity. And these undisclosed infinity potentials remain space concealed in the Unqualified Absolute and divinely enshrouded in the Deity Absolute, while these two become one in the functioning of the Universal Absolute, the unrevealed infinity-unity of the Paradise Father.
0:11.2 (13.7) 无论宇宙力潜势还是灵性力潜势，都正处于逐渐显露和实现的过程中，因为所有实相都是借助经验性成长的促进，并通过万有性绝对把经验性和永存性相互关联起来，而不断变得丰富。借助于起着平衡作用的万有性绝对之存在，第一本源与中心实现了经验性力量的延伸，享受着与他的进化受造物的认同，并达成经验性神灵在至高性、终极性和绝对性层次上的扩展。		0:11.2 (13.7) Both potency of cosmic force and potency of spirit force are in process of progressive revelation-realization as the enrichment of all reality is effected by experiential growth and through the correlation of the experiential with the existential by the Universal Absolute. By virtue of the equipoising presence of the Universal Absolute, the First Source and Center realizes extension of experiential power, enjoys identification with his evolutionary creatures, and achieves expansion of experiential Deity on the levels of Supremacy, Ultimacy, and Absoluteness.
0:11.3 (14.1) 当不可能完全将神灵绝对与无条件绝对加以区分的时候，凡被认为是他们的联合运作或并列出现，便被称作万有性绝对之行为。		0:11.3 (14.1) When it is not possible fully to distinguish the Deity Absolute from the Unqualified Absolute, their supposedly combined function or co-ordinated presence is designated the action of the Universal Absolute.
0:11.4 (14.2) 1. 对于无比统一和最终协调的、由众多宇宙组成的宇宙，乃至众多的已经、正在和将要被创造的一批又一批的宇宙而言，神灵绝对像是一个全能活化者，而无条件绝对则看似一个全效的机械化技师。		0:11.4 (14.2) 1. The Deity Absolute seems to be the all-powerful activator, while the Unqualified Absolute appears to be the all-efficient mechanizer of the supremely unified and ultimately co-ordinated universe of universes, even universes upon universes, made, making, and yet to be made.
0:11.5 (14.3) 神灵绝对不可能、至少是不会以一种低于绝对的方式对任何宇宙状态作出回应。神灵绝对针对任何给定状态的每个回应，都是以整个万物众生世界的福祉为考量的，不只是考虑到其当前的存在状态，而且还顾及到整个未来永恒的无限可能性。		0:11.5 (14.3) The Deity Absolute cannot, or at least does not, react to any universe situation in a subabsolute manner. Every response of this Absolute to any given situation appears to be made in terms of the welfare of the whole creation of things and beings, not only in its present state of existence, but also in view of the infinite possibilities of all future eternity.
0:11.6 (14.4) 神灵绝对是根据万有之父的自由意志选择，从总体无限的实相中分离出来的潜能，全部的神性活动——无论是永存性的或是经验性的，都是在它当中发生的。神灵绝对是区别于 无条件绝对的 有条件绝对；但在所有绝对潜能的范围内，万有性绝对对以上两种绝对都有所增益。		0:11.6 (14.4) The Deity Absolute is that potential which was segregated from total, infinite reality by the freewill choice of the Universal Father, and within which all divinity activities—existential and experiential—take place. This is the Qualified Absolute in contradistinction to the Unqualified Absolute; but the Universal Absolute is superadditive to both in the encompassment of all absolute potential.
0:11.7 (14.5) 2. 无条件绝对是非人格的、神性之外的和非神灵化的。因此，无条件绝对没有人格、神性和所有造物者特权。无论是事实或真理、经验或启示、哲学与玄学，都无法洞悉这个没有宇宙限制条件的绝对之本质与特征。		0:11.7 (14.5) 2. The Unqualified Absolute is nonpersonal, extradivine, and undeified. The Unqualified Absolute is therefore devoid of personality, divinity, and all creator prerogatives. Neither fact nor truth, experience nor revelation, philosophy nor absonity are able to penetrate the nature and character of this Absolute without universe qualification.
0:11.8 (14.6) 要说清楚的是，无条件绝对是一个遍及大宇宙的确实存在的实相，并且显而易见地，它也以均等的空间延展程度弥漫到七个超级宇宙之外的无法想象的空间区域中，参与其中的自然力活动和准物质进化。无条件绝对并不是一个建立在形而上学诡辩假说之上的消极意义的哲学观念，去探讨无限制和无条件之普遍性、支配性和首位性。无条件绝对是无限领域的一种积极的宇宙总控制；这种总控制是不受空间和自然力限制，但它一定受到生命、心智、灵性和人格这些存在的影响，而且还进一步受到天堂三位一体的意志反应和明确指令的影响。		0:11.8 (14.6) Let it be made clear that the Unqualified Absolute is a positive reality pervading the grand universe and, apparently, extending with equal space presence on out into the force activities and prematerial evolutions of the staggering stretches of the space regions beyond the seven superuniverses. The Unqualified Absolute is not a mere negativism of philosophic concept predicated on the assumptions of metaphysical sophistries concerning the universality, dominance, and primacy of the unconditioned and the unqualified. The Unqualified Absolute is a positive universe overcontrol in infinity; this overcontrol is space-force unlimited but is definitely conditioned by the presence of life, mind, spirit, and personality, and is further conditioned by the will-reactions and purposeful mandates of the Paradise Trinity.
0:11.9 (14.7) 我们确信无条件绝对不是那种无差别的、无所不在的影响，它与形而上学上的泛神观念、或是科学上一度盛行的以太假说不可相提并论。无条件绝对是不受力限制的，而是受到神灵的影响，但我们无法完全察觉到这个绝对与众宇宙中各灵性实相之间的关系。		0:11.9 (14.7) We are convinced that the Unqualified Absolute is not an undifferentiated and all-pervading influence comparable either to the pantheistic concepts of metaphysics or to the sometime ether hypothesis of science. The Unqualified Absolute is force unlimited and Deity conditioned, but we do not fully perceive the relation of this Absolute to the spirit realities of the universes.
0:11.10 (14.8) 3. 万有性绝对，据我们从逻辑上推断，是万有之父以其绝对自由意志将宇宙实相划分成神灵化的和非神灵化的-即可人格化的和不可人格化的-两类价值的活动中，必然要出现的。万有性绝对作为一种神灵现象，意味着因自由意志行为对宇宙实相进行如此区分而产生的张力被其化解，它作为这些永存性之所有可能性的综合协调者而运作。		0:11.10 (14.8) 3. The Universal Absolute, we logically deduce, was inevitable in the Universal Father’s absolute freewill act of differentiating universe realities into deified and undeified—personalizable and nonpersonalizable—values. The Universal Absolute is the Deity phenomenon indicative of the resolution of the tension created by the freewill act of thus differentiating universe reality, and functions as the associative co-ordinator of these sum totals of existential potentialities.
0:11.11 (15.1) 万有性绝对之张力临在，意味着对神灵实相和非神灵化实相之间差异的调整，这种差异是在动态的神性自由意志从无条件无限的静态中分离出来时，所自然产生的。		0:11.11 (15.1) The tension-presence of the Universal Absolute signifies the adjustment of differential between deity reality and undeified reality inherent in the separation of the dynamics of freewill divinity from the statics of unqualified infinity.
0:11.12 (15.2) 永远记住：潜在的无限性是绝对的，且与永恒性不可分割。而有限时间中的现实无限性永远只是局部的，因此一定是非绝对的；现实人格的无限性也不可能是绝对的，除了在无条件的神灵中的无限性以外。正是无条件绝对和神灵绝对因潜在无限性方面的差异，使得万有性绝对得以永恒，也正因此，使得在宇宙意义上拥有空间中的众物质宇宙、以及在灵性意义上拥有有限时间中的有限人格体们成为可能。		0:11.12 (15.2) Always remember: Potential infinity is absolute and inseparable from eternity. Actual infinity in time can never be anything but partial and must therefore be nonabsolute; neither can infinity of actual personality be absolute except in unqualified Deity. And it is the differential of infinity potential in the Unqualified Absolute and the Deity Absolute that eternalizes the Universal Absolute, thereby making it cosmically possible to have material universes in space and spiritually possible to have finite personalities in time.
0:11.13 (15.3) 有限者之所以能够与无限者并存于宇宙中，仅是因为万有性绝对相关的存在，它是那样完美地平衡了时间与永恒、有限与无限、潜在实相与现实实相、天堂与空间以及人与神之间的张力。连带地，万有性绝对构建了对不断进化的实相之范围认定，这些实相存在于有着接近无限之神灵显现的时空、超时空宇宙中。		0:11.13 (15.3) The finite can coexist in the cosmos along with the Infinite only because the associative presence of the Universal Absolute so perfectly equalizes the tensions between time and eternity, finity and infinity, reality potential and reality actuality, Paradise and space, man and God. Associatively the Universal Absolute constitutes the identification of the zone of progressing evolutional reality existent in the time-space, and in the transcended time-space, universes of subinfinite Deity manifestation.
0:11.14 (15.4) 万有性绝对是静态与动态兼备的神灵潜能，可以在时间与永恒层次作为有限与绝对的价值而被基本实现，也可以通过经验性和永存性的方式被实现。神灵的这个难以理解的方面，可以是静态的、潜在的，或联合的，但是就现在正在主宇宙中运作的智能人格体们而言，它从经验性角度来说并不具有创造性或进化性。		0:11.14 (15.4) The Universal Absolute is the potential of the static-dynamic Deity functionally realizable on time-eternity levels as finite-absolute values and as possible of experiential-existential approach. This incomprehensible aspect of Deity may be static, potential, and associative but is not experientially creative or evolutional as concerns the intelligent personalities now functioning in the master universe.
0:11.15 (15.5) 绝对。两种绝对——有条件绝对和无条件绝对，尽管在智能受造物看来，它们在作用上也许是那样明显的背道而驰，但是它们被万有性绝对完美而神圣地统一于其中。总而言之，三者是一个统一的绝对。在接近无限的层次上，它们的作用不同，但在无限中，它们是一体。		0:11.15 (15.5) The Absolute. The two Absolutes—qualified and unqualified—while so apparently divergent in function as they may be observed by mind creatures, are perfectly and divinely unified in and by the Universal Absolute. In the last analysis and in the final comprehension all three are one Absolute. On subinfinite levels they are functionally differentiated, but in infinity they are ONE.
0:11.16 (15.6) 我们从来不用绝对这个术语来作为任何事物的逆否或反面。我们也不将万有性绝对视为具有自我决断能力的某种泛神性的或非人格的神灵。所谓绝对，在涉及宇宙人格的一切中，严格受限于三位一体，且受制于神灵。		0:11.16 (15.6) We never use the term the Absolute as a negation of aught or as a denial of anything. Neither do we regard the Universal Absolute as self-determinative, a sort of pantheistic and impersonal Deity. The Absolute, in all that pertains to universe personality, is strictly Trinity limited and Deity dominated.
十二、众三位一体 ^top		XII. The Trinities ^top
0:12.1 (15.7) 原初永恒的天堂三位一体是永存性的，而且是必然性的。这个无开端的三位一体，根植于天父自主意志所确立的人格与非人格的划分这样一个事实中，而当天父自身意志通过心智来协调这些双重性实相时，这种划分便得以落实。后哈沃纳(Havona)三位一体是经验性的——他们根植于主宇宙中两个能格显现的、低于绝对进化层次的造物之中。		0:12.1 (15.7) The original and eternal Paradise Trinity is existential and was inevitable. This never-beginning Trinity was inherent in the fact of the differentiation of the personal and the nonpersonal by the Father’s unfettered will and factualized when his personal will co-ordinated these dual realities by mind. The post-Havona Trinities are experiential—are inherent in the creation of two subabsolute and evolutional levels of power-personality manifestation in the master universe.
0:12.2 (15.8) 天堂三位一体——万有之父、永恒之子和无限之灵的永恒神灵联合，在现实中是永存的，但是所有潜在三位一体都是经验性的。因此，只有这个三位一体构成了唯一一个涵盖无限的神灵实相，也因如此，神之至高者、神之终极者和神之绝对者现实化这样的宇宙现象在发生着。		0:12.2 (15.8) The Paradise Trinity—the eternal Deity union of the Universal Father, the Eternal Son, and the Infinite Spirit—is existential in actuality, but all potentials are experiential. Therefore does this Trinity constitute the only Deity reality embracing infinity, and therefore do there occur the universe phenomena of the actualization of God the Supreme, God the Ultimate, and God the Absolute.
0:12.3 (15.9) 第一个和第二个经验性三位一体（指终极和绝对的三位一体），也就是后哈沃纳(Havona)的三位一体，不可能是无限的，因为它们包含着众衍生神灵，即由永存性的天堂三位一体创造或导致的众实相，通过经验性现实化过程而进化生成的众神灵。神性的无限性，如果无法被扩大，那至少也被受造物经验的有限性和造物者经验的绝限性不断的丰富着。		0:12.3 (15.9) The first and second experiential Trinities, the post-Havona Trinities, cannot be infinite because they embrace derived Deities, Deities evolved by the experiential actualization of realities created or eventuated by the existential Paradise Trinity. Infinity of divinity is being ever enriched, if not enlarged, by finity and absonity of creature and Creator experience.
0:12.4 (16.1) 三位一体是关于协调的神灵显现之关系与事实的真理。三位一体的运作涵盖着神灵实相，而神灵实相总是力求在人格化中得到实现和显现。因此，神之至高者、神之终极者甚至神之绝对者，都是神性之必然。这三位经验性神灵都潜在于永存性神灵即天堂三位一体之中，但是他们作为能格体在宇宙中出现，却部分依赖于他们自己在具有力量和人格的众宇宙中的经验性运作，又部分依赖于后哈沃纳(Havona)众造物者和三位一体的经验性成就。		0:12.4 (16.1) Trinities are truths of relationship and facts of co-ordinate Deity manifestation. Trinity functions encompass Deity realities, and Deity realities always seek realization and manifestation in personalization. God the Supreme, God the Ultimate, and even God the Absolute are therefore divine inevitabilities. These three experiential Deities were potential in the existential Trinity, the Paradise Trinity, but their universe emergence as personalities of power is dependent in part on their own experiential functioning in the universes of power and personality and in part on the experiential achievements of the post-Havona Creators and Trinities.
0:12.5 (16.2) 终极的和绝对的经验性三位一体，这两个后哈沃纳(Havona)三位一体，现在都还没有完全显现；他们还处于在宇宙中现实化的过程中。这些神灵组合可描述如下：		0:12.5 (16.2) The two post-Havona Trinities, the Ultimate and the Absolute experiential Trinities, are not now fully manifest; they are in process of universe realization. These Deity associations may be described as follows:
0:12.6 (16.3) 1. 终极三位一体，它现在正在进化中，最终将会包含至高存在者、众至高造物者人格体和众绝限性主宇宙设计者，后者是一些独特的宇宙策划者，既不是造物者亦非受造物。神之终极者最终将不可避免地能格化，在几近无限的主宇宙扩展舞台上，成为一个由经验性终极三位一体合一而形成的神灵产物。		0:12.6 (16.3) 1. The Ultimate Trinity, now evolving, will eventually consist of the Supreme Being, the Supreme Creator Personalities, and the absonite Architects of the Master Universe, those unique universe planners who are neither creators nor creatures. God the Ultimate will eventually and inevitably powerize and personalize as the Deity consequence of the unification of this experiential Ultimate Trinity in the expanding arena of the well-nigh limitless master universe.
0:12.7 (16.4) 2. 绝对三位一体——第二个经验性三位一体——它现在还在现实化的进程中。它将包括神之至高者、神之终极者和未被揭示的宇宙命运完善者。这个三位一体在人格和超人格两个层次上运作，甚至扩展到非人格的众边界。它在广泛性上的合一将会使绝对神灵经验化。		0:12.7 (16.4) 2. The Absolute Trinity—the second experiential Trinity—now in process of actualization, will consist of God the Supreme, God the Ultimate, and the unrevealed Consummator of Universe Destiny. This Trinity functions on both personal and superpersonal levels, even to the borders of the nonpersonal, and its unification in universality would experientialize Absolute Deity.
0:12.8 (16.5) 终极三位一体正在经验性地趋向于完整合一，但我们确实怀疑绝对三位一体达到这种完整合一的可能性。然而，我们的关于永恒天堂三位一体的概念是：它是一个永远存在的提示，表明神灵三位一体化终将达到的其他无法企及的成就；因此，我们相信至高与终极性神灵终有一刻会出现，神之绝对者终会三位一体化与现实化。		0:12.8 (16.5) The Ultimate Trinity is experientially unifying in completion, but we truly doubt the possibility of such full unification of the Absolute Trinity. Our concept, however, of the eternal Paradise Trinity is an ever-present reminder that Deity trinitization may accomplish what is otherwise nonattainable; hence do we postulate the sometime appearance of the Supreme-Ultimate and the possible trinitization-factualization of God the Absolute.
0:12.9 (16.6) 各个宇宙的哲学家们假定了一个由众三位一体组成的三位一体，一个永存性和经验性兼具的无限性三位一体。但是，他们无法构想出它的人格化。也许它会等同于在「我是」这一概念层面上的万有之父的位格。但是，尽管如此，原初的天堂三位一体是潜在无限的，因为万有之父真正地是无限的。		0:12.9 (16.6) The philosophers of the universes postulate a Trinity of Trinities, an existential-experiential Trinity Infinite, but they are not able to envisage its personalization; possibly it would equivalate to the person of the Universal Father on the conceptual level of the I AM. But irrespective of all this, the original Paradise Trinity is potentially infinite since the Universal Father actually is infinite.
致谢		Acknowledgment
0:12.11 (16.8) 在后面涉及到万有之父特性的描述及其天堂合作者之本质的陈述中，以及试图描画完美的中央宇宙和环绕它的七个超级宇宙的阐述中，我们会遵照超级宇宙支配者们授权的指示，该授权指示我们在全力启示真理和相关的必要知识时，要优先使用与所要阐述主题相关的、最高级的现有人类概念。仅当所提出的概念在此之前从未被人类心智恰当表达过时，我们才可以诉诸于纯粹的启示。		0:12.11 (16.8) In formulating the succeeding presentations having to do with the portrayal of the character of the Universal Father and the nature of his Paradise associates, together with an attempted description of the perfect central universe and the encircling seven superuniverses, we are to be guided by the mandate of the superuniverse rulers which directs that we shall, in all our efforts to reveal truth and co-ordinate essential knowledge, give preference to the highest existing human concepts pertaining to the subjects to be presented. We may resort to pure revelation only when the concept of presentation has had no adequate previous expression by the human mind.
0:12.12 (17.1) 后继的神圣真理之行星际启示，不可避免地会涵盖灵性价值的最高级现存概念，这些概念将会成为新增的协调行星知识的一部分。相应地，在关于神以及其宇宙合作者的论述中，我们选择了一千个以上的人类概念作为这些文献的基础，这些概念代表着行星上关于灵性价值和宇宙意义的最高级和最先进的知识。当这些从过去和现在知晓神的凡人中汇集起来的人间概念还不足以展述我们受命启示的真理时，我们则会毫不犹豫地补足它们。为此，我们会使用我们自己关于天堂神灵的实相和神性，以及有关他们所驻居的至高无上宇宙的高级知识。		0:12.12 (17.1) Successive planetary revelations of divine truth invariably embrace the highest existing concepts of spiritual values as a part of the new and enhanced co-ordination of planetary knowledge. Accordingly, in making these presentations about God and his universe associates, we have selected as the basis of these papers more than one thousand human concepts representing the highest and most advanced planetary knowledge of spiritual values and universe meanings. Wherein these human concepts, assembled from the God-knowing mortals of the past and the present, are inadequate to portray the truth as we are directed to reveal it, we will unhesitatingly supplement them, for this purpose drawing upon our own superior knowledge of the reality and divinity of the Paradise Deities and their transcendent residential universe.
0:12.13 (17.2) 我们完全意识到我们使命的难度；我们认识到，将有关神性和永恒性这些概念的语言充分翻译成属于人类心智的、表达有限概念的语言符号，是不可能的。但我们知道，有一个神的片段驻留于每个人的心智中，并且知道真理之灵与人类灵魂同在；我们而且知道这些灵性力量会联合起来，努力使物质性的人类掌握灵性价值的实相，使他们理解宇宙意义的哲学。但我们进而更加确定地知道，这些神圣临在之灵，能够帮助接受所有这些真理之灵性馈赠的人类，促成那一直不断进展的个人宗教经验实相——神之意识的提升。		0:12.13 (17.2) We are fully cognizant of the difficulties of our assignment; we recognize the impossibility of fully translating the language of the concepts of divinity and eternity into the symbols of the language of the finite concepts of the mortal mind. But we know that there dwells within the human mind a fragment of God, and that there sojourns with the human soul the Spirit of Truth; and we further know that these spirit forces conspire to enable material man to grasp the reality of spiritual values and to comprehend the philosophy of universe meanings. But even more certainly we know that these spirits of the Divine Presence are able to assist man in the spiritual appropriation of all truth contributory to the enhancement of the ever-progressing reality of personal religious experience—God-consciousness.
0:12.14 (17.3) [ 由一位受委派将关于天堂神灵和由众多宇宙组成的宇宙之真理晓谕于玉苒厦(Urantia) 世界的奥温顿(Orvonton)神性顾问、超级宇宙人格体团队的领队撰写。]		0:12.14 (17.3) [Indited by an Orvonton Divine Counselor, Chief of the Corps of Superuniverse Personalities assigned to portray on Urantia the truth concerning the Paradise Deities and the universe of universes.]