第5篇		Paper 5
神与个人之关系		God’s Relation to the Individual
5:0.1 (62.1) 如果人的有限心智无法理解，像万有之父那样伟大崇高之神何以能够从其处于无限完美之中的永恒居所降下，而与单个的人类受造物友善交往，那么，这样一个有限的智能存有必须要把他对神之友谊的信心，寄托于这样一个事实真相上，即永活之神的一个真实片段驻居在每一个心智正常和道德自觉的玉苒厦(Urantia)凡人智能之中。内驻的思想调整者们是天堂之父这位永恒神灵的一部分。人并不需要再进一步去发现神并尝试与他交流，而只需拥有对这一灵性实相之临在进行灵魂沉思所形成的内在体验。		5:0.1 (62.1) IF THE finite mind of man is unable to comprehend how so great and so majestic a God as the Universal Father can descend from his eternal abode in infinite perfection to fraternize with the individual human creature, then must such a finite intellect rest assurance of divine fellowship upon the truth of the fact that an actual fragment of the living God resides within the intellect of every normal-minded and morally conscious Urantia mortal. The indwelling Thought Adjusters are a part of the eternal Deity of the Paradise Father. Man does not have to go farther than his own inner experience of the soul’s contemplation of this spiritual-reality presence to find God and attempt communion with him.
5:0.2 (62.2) 神已将其永恒本质的无限性分配到了其六位绝对协调者所拥有的全部永存性实相之中，但在任何时候，他都可以通过其准人格片段之代理，直接与造物的任一部分、任一方面或种类发生直接的亲身接触。永恒之神也为自己保留了将人格本体赐与由众多宇宙所组成宇宙中的神性造物者和鲜活受造物们的特权，进而，他也为自己保留了通过人格本体回路而与所有这些具有人格的存有们保持直接父亲般接触的特权。		5:0.2 (62.2) God has distributed the infinity of his eternal nature throughout the existential realities of his six absolute co-ordinates, but he may, at any time, make direct personal contact with any part or phase or kind of creation through the agency of his prepersonal fragments. And the eternal God has also reserved to himself the prerogative of bestowing personality upon the divine Creators and the living creatures of the universe of universes, while he has further reserved the prerogative of maintaining direct and parental contact with all these personal beings through the personality circuit.
1. 向神接近 ^top		1. The Approach to God ^top
5:1.1 (62.3) 有限受造物难以接近无限上父，是与生俱来的，这不在于上父之疏远，而在于受造存有们的有限性和物质局限性。宇宙存在中的最高人格本体与受造智能存有们的较低群类之间灵性差距之巨大，真是不可思议的。即使能够把那些智能存有较低群类立即送到上父自身的临在之中，他们也不会知道他们自己就在那儿。在那儿，他们同样并不能察觉到万有之父的临在，就像他们在现在所处之地察觉不到神一样。凡人要想持之以恒地、并在尽可能范围内通达进入到万有之父天堂之临在，他需要经历一个漫长的道路。在灵性上，人在达到一个能够产生灵性视野、以至少看见七个主位之灵当中任何一个这样的层面之前，必须要经历很多次的转变过程。		5:1.1 (62.3) The inability of the finite creature to approach the infinite Father is inherent, not in the Father’s aloofness, but in the finiteness and material limitations of created beings. The magnitude of the spiritual difference between the highest personality of universe existence and the lower groups of created intelligences is inconceivable. Were it possible for the lower orders of intelligence to be transported instantly into the presence of the Father himself, they would not know they were there. They would there be just as oblivious of the presence of the Universal Father as where they now are. There is a long, long road ahead of mortal man before he can consistently and within the realms of possibility ask for safe conduct into the Paradise presence of the Universal Father. Spiritually, man must be translated many times before he can attain a plane that will yield the spiritual vision which will enable him to see even any one of the Seven Master Spirits.
5:1.2 (62.4) 我们的父并不在隐匿之中；他也决不会在随意的退隐之中。他永不停息地致力于调动各种神性智慧资源，以便把他自己揭示给其众域的子民们。他的崇高之爱既有着无限的壮丽，又有着难以言表的慷慨，这使得他渴望和每一个能够理解他、爱戴他，或接近他的受造存有发生联系；因此，是由于你们固有的、与你们有限人格和物质存在密不可分的各种局限性，决定了你们在什么时间、什么地点和什么环境中，方可达到凡人扬升之旅的目标，而站立于位居万物中心的上父临在之中。		5:1.2 (62.4) Our Father is not in hiding; he is not in arbitrary seclusion. He has mobilized the resources of divine wisdom in a never-ending effort to reveal himself to the children of his universal domains. There is an infinite grandeur and an inexpressible generosity connected with the majesty of his love which causes him to yearn for the association of every created being who can comprehend, love, or approach him; and it is, therefore, the limitations inherent in you, inseparable from your finite personality and material existence, that determine the time and place and circumstances in which you may achieve the goal of the journey of mortal ascension and stand in the presence of the Father at the center of all things.
5:1.3 (63.1) 尽管要接近上父之天堂临在，必须要等待你们达到灵性进步的最高有限层次，但你们应为认识到与上父赠与之灵进行直接交流的始终可能性而欢欣鼓舞，该赠与之灵是如此亲密地与你们的内在灵魂和你们正在灵性化的自我相结合着。		5:1.3 (63.1) Although the approach to the Paradise presence of the Father must await your attainment of the highest finite levels of spirit progression, you should rejoice in the recognition of the ever-present possibility of immediate communion with the bestowal spirit of the Father so intimately associated with your inner soul and your spiritualizing self.
5:1.4 (63.2) 时空领域中的凡人们，在天生能力和智力资质方面或许有很大差别，他们或许会享有异常有利于社会发展和道德进步的环境，他们也或许会苦于缺乏对文化的几乎每样人为助力、及在文明的各种艺术中应有之进步；但是，在扬升生涯中，所有人灵性进步的可能性是均等的；达到日益提升的灵性见识与宇宙意义之层次，是与所有这些存在于进化世界多样性物质环境之中的社会道德差异相当无关的。		5:1.4 (63.2) The mortals of the realms of time and space may differ greatly in innate abilities and intellectual endowment, they may enjoy environments exceptionally favorable to social advancement and moral progress, or they may suffer from the lack of almost every human aid to culture and supposed advancement in the arts of civilization; but the possibilities for spiritual progress in the ascension career are equal to all; increasing levels of spiritual insight and cosmic meanings are attained quite independently of all such sociomoral differentials of the diversified material environments on the evolutionary worlds.
5:1.5 (63.3) 不管玉苒厦(Urantia)的凡人们在他们的智力、社会、经济乃至道德条件和资质等方面有多少差异，但请不要忘记，他们的灵性资质是均等而独特的。他们都享有相同的来自上父赐与之神性临在，他们都被均等地赋予权利，去寻求与这一来自于神的内驻之灵密切的亲身交流，与此同时，他们也能完全均等地做出选择，去接受来自这些神秘告诫者的统一灵性引导。		5:1.5 (63.3) However Urantia mortals may differ in their intellectual, social, economic, and even moral opportunities and endowments, forget not that their spiritual endowment is uniform and unique. They all enjoy the same divine presence of the gift from the Father, and they are all equally privileged to seek intimate personal communion with this indwelling spirit of divine origin, while they may all equally choose to accept the uniform spiritual leading of these Mystery Monitors.
5:1.6 (63.4) 如果凡人在灵性上被全心全意地激励着，无保留地献身于履行上父的意志，那么，由于他如此确定地和有效地受到内驻的神性调整者的灵性赐与，在那个人的体验中，那种知神的崇高意识，那种通过越来越趋同于神的进步性经历以幸存下来去发现神的崇高信念，必然会得到实现。		5:1.6 (63.4) If mortal man is wholeheartedly spiritually motivated, unreservedly consecrated to the doing of the Father’s will, then, since he is so certainly and so effectively spiritually endowed by the indwelling and divine Adjuster, there cannot fail to materialize in that individual’s experience the sublime consciousness of knowing God and the supernal assurance of surviving for the purpose of finding God by the progressive experience of becoming more and more like him.
5:1.7 (63.5) 从灵性上来说，人被一个不死的思想调整者所内驻。如果这样一个人类心智被真诚而灵性地激励着，如果这样一个人类灵魂渴求知晓神并趋同于神，真心地愿意履行神的意志，那么对他而言，既不会存在生命被剥夺所产生的负面影响，也不会有或可造成干扰的正面力量，以阻止这样一个受神性所激励的灵魂稳妥扬升到天堂的入口。		5:1.7 (63.5) Man is spiritually indwelt by a surviving Thought Adjuster. If such a human mind is sincerely and spiritually motivated, if such a human soul desires to know God and become like him, honestly wants to do the Father’s will, there exists no negative influence of mortal deprivation nor positive power of possible interference which can prevent such a divinely motivated soul from securely ascending to the portals of Paradise.
5:1.8 (63.6) 上父渴望其所有受造物与他进行亲身的交流。他在天堂专门设置了一个地方，用以接待那些由于自身的永生状态和灵性本质而得以到达该处的受造物。因此，请从今往后确立这样的人生观：对你们的每一个人和我们全体而言，神是可接近的，上父是可达到的，道路是敞开的；神性之爱的力量和神性管理的方法与途径都在交织在一起，以力图帮助每个宇宙中每个相称的智能存有前进去往万有之父的天堂临在之地。		5:1.8 (63.6) The Father desires all his creatures to be in personal communion with him. He has on Paradise a place to receive all those whose survival status and spiritual nature make possible such attainment. Therefore settle in your philosophy now and forever: To each of you and to all of us, God is approachable, the Father is attainable, the way is open; the forces of divine love and the ways and means of divine administration are all interlocked in an effort to facilitate the advancement of every worthy intelligence of every universe to the Paradise presence of the Universal Father.
5:1.9 (63.7) 在达到神期间要牵涉大量时间的事实，丝毫不会减弱这位无限者临在和其人格本体的真实性。你们的扬升是七个超级宇宙环道中的一部分，虽然你们曾经围绕着它回旋了无数次，但是在灵性和状态方面，你们可以期望永远不断地向内回旋。你们可以依靠从一个星球向另一个星球的转移，从外部环道向越来越接近内部中心的进步，终有一日，你们将无疑地立于神的中央临在之中并且看见他，形象地说，是面对面的。这是一个达到实际的、确实的灵性层次的问题；这些灵性层次是任何一个存有都可以达到的，只要他有着一个神秘告诫者的内驻，而且他在其后与那个思想调整者发生了永恒的融合。		5:1.9 (63.7) The fact that vast time is involved in the attainment of God makes the presence and personality of the Infinite none the less real. Your ascension is a part of the circuit of the seven superuniverses, and though you swing around it countless times, you may expect, in spirit and in status, to be ever swinging inward. You can depend upon being translated from sphere to sphere, from the outer circuits ever nearer the inner center, and some day, doubt not, you shall stand in the divine and central presence and see him, figuratively speaking, face to face. It is a question of the attainment of actual and literal spiritual levels; and these spiritual levels are attainable by any being who has been indwelt by a Mystery Monitor, and who has subsequently eternally fused with that Thought Adjuster.
5:1.10 (64.1) 上父并未处于灵性上的隐匿之中，但他的许多受造物们，却在其自我任性决定的迷雾中，将他们自己隐藏了起来，就在眼下，他们通过选择自己的堕落之途，且以其偏狭头脑和非灵性的天性，自作主张，恣意放纵，已将他们自己与上父之灵和其圣子之灵的交流中分离开来。		5:1.10 (64.1) The Father is not in spiritual hiding, but so many of his creatures have hidden themselves away in the mists of their own willful decisions and for the time being have separated themselves from the communion of his spirit and the spirit of his Son by the choosing of their own perverse ways and by the indulgence of the self-assertiveness of their intolerant minds and unspiritual natures.
5:1.11 (64.2) 只要选择的能力仍在，凡人既可以趋近于神，也可以反复地摒弃神圣的意志。直到人确已失去对上父意志的选择能力之后，他的最终命运才得以落定。上父之心对于其子民的需要和祈求从未关闭过。倒是只有他的子民们，才会对上父的吸引力永远关闭其心门，那时他们最终而永远地放弃了履行上父神圣意志——去了解神和趋同于神的愿望。同样，人的永恒命运也会得以确保，那时调整者的融合会向宇宙表明：这样一位扬升者已经做出了最终而不可改变的选择，去为上父的意志而活。		5:1.11 (64.2) Mortal man may draw near God and may repeatedly forsake the divine will so long as the power of choice remains. Man’s final doom is not sealed until he has lost the power to choose the Father’s will. There is never a closure of the Father’s heart to the need and the petition of his children. Only do his offspring close their hearts forever to the Father’s drawing power when they finally and forever lose the desire to do his divine will—to know him and to be like him. Likewise is man’s eternal destiny assured when Adjuster fusion proclaims to the universe that such an ascender has made the final and irrevocable choice to live the Father’s will.
5:1.12 (64.3) 这位伟大之神直接与凡人接触，并且给予其无限、永恒而不可思议的自身之一部分在凡人之内存留。神已与人一同开启了这永恒的冒险。如果你服从于你之内、以及你周围的灵性力量的指引，你就一定会达到慈爱之神为你所设定的高尚天命，这是神为其空间进化世界的扬升受造物们所设定的宇宙目标。		5:1.12 (64.3) The great God makes direct contact with mortal man and gives a part of his infinite and eternal and incomprehensible self to live and dwell within him. God has embarked upon the eternal adventure with man. If you yield to the leadings of the spiritual forces in you and around you, you cannot fail to attain the high destiny established by a loving God as the universe goal of his ascendant creatures from the evolutionary worlds of space.
2. 神之临在 ^top		2. The Presence of God ^top
5:2.1 (64.4) 无限之神的物质性临在，即是物质宇宙的实相。而神灵之心智临在，必然由个人智性体验的深度和其进化性人格层次所决定。神性之灵性临在，必定在宇宙中是有差异的。它由受造物的灵性接受能力，及其履行神圣意志之意愿的虔诚程度所决定。		5:2.1 (64.4) The physical presence of the Infinite is the reality of the material universe. The mind presence of Deity must be determined by the depth of individual intellectual experience and by the evolutionary personality level. The spiritual presence of Divinity must of necessity be differential in the universe. It is determined by the spiritual capacity of receptivity and by the degree of the consecration of the creature’s will to the doing of the divine will.
5:2.2 (64.5) 神就住在其由灵所生的每一个子民之中。天堂众子们永远可以接近神之临在，“在神的右手边”，神之所有受造人格体们可以进入“父的怀抱”。这指的是可被任时、任地、以任意方式联系的人格本体回路，或从其他方面来说，不论是在神的中央居所，还是在某个其他特定场所，像在天堂的七个神圣星球之一， 该回路承担着与万有之父亲身且自觉的接触与交流。		5:2.2 (64.5) God lives in every one of his spirit-born sons. The Paradise Sons always have access to the presence of God, “the right hand of the Father,” and all of his creature personalities have access to the “bosom of the Father.” This refers to the personality circuit, whenever, wherever, and however contacted, or otherwise entails personal, self-conscious contact and communion with the Universal Father, whether at the central abode or at some other designated place, as on one of the seven sacred spheres of Paradise.
5:2.3 (64.6) 然而，无论是在自然界甚或是知神之人生活中的任何场合，神之临在都不可能像你们与内驻的神秘告诫者——即天堂的思想调整者着意的交流那样地充分和确定。试想，万有之父的灵就生活在你自己的心智中，去把神设想为远在天边是一个怎样的错误啊！		5:2.3 (64.6) The divine presence cannot, however, be discovered anywhere in nature or even in the lives of God-knowing mortals so fully and so certainly as in your attempted communion with the indwelling Mystery Monitor, the Paradise Thought Adjuster. What a mistake to dream of God far off in the skies when the spirit of the Universal Father lives within your own mind!
5:2.4 (64.7) 正是因为有这样一个内驻于你的神之片段，使得你在与调整者的灵性指引相协调的进展中，可以指望更加充分地理解那样一些其他灵性影响的存在及其转化力量，这些影响围绕着你，触及着你，但是并不作为你的一个组成部分而起作用。你在理智上并未意识到与内驻调整者的亲密接触，这个事实丝毫不会否定这样一种令人喜悦的体验。人与神性调整者之间友爱的证明，全在于各个信仰者生活经历中所产生的灵性成果之性质和程度。“你将通过他们的成果来了解他们。”		5:2.4 (64.7) It is because of this God fragment that indwells you that you can hope, as you progress in harmonizing with the Adjuster’s spiritual leadings, more fully to discern the presence and transforming power of those other spiritual influences that surround you and impinge upon you but do not function as an integral part of you. The fact that you are not intellectually conscious of close and intimate contact with the indwelling Adjuster does not in the least disprove such an exalted experience. The proof of fraternity with the divine Adjuster consists wholly in the nature and extent of the fruits of the spirit which are yielded in the life experience of the individual believer. “By their fruits you shall know them.”
5:2.5 (65.1) 对于灵性化程度匮乏、物质性的凡人心智来说，要想明显意识到像天堂调整者这种神性实体的灵性活动，是极端困难的。但随着心智与调整者结合的产物——灵魂——的日趋成熟，灵魂意识也会进化到一个新的阶段，该意识便能体验到神秘告诫者的临在，能认识到它的灵性指引和其它超物质性的活动。		5:2.5 (65.1) It is exceedingly difficult for the meagerly spiritualized, material mind of mortal man to experience marked consciousness of the spirit activities of such divine entities as the Paradise Adjusters. As the soul of joint mind and Adjuster creation becomes increasingly existent, there also evolves a new phase of soul consciousness which is capable of experiencing the presence, and of recognizing the spirit leadings and other supermaterial activities, of the Mystery Monitors.
5:2.6 (65.2) 与调整者交流的整个体验，涉及到道德状态、心智动机与灵性体验。这样一种成就的自我实现主要但非仅仅受限于灵魂意识所处的范围，但是，在所有这种内在灵性交流者的生活中，灵性果实的显现证据则是指日可待的，是非常丰富的。		5:2.6 (65.2) The entire experience of Adjuster communion is one involving moral status, mental motivation, and spiritual experience. The self-realization of such an achievement is mainly, though not exclusively, limited to the realms of soul consciousness, but the proofs are forthcoming and abundant in the manifestation of the fruits of the spirit in the lives of all such inner-spirit contactors.
3. 真正的崇拜 ^top		3. True Worship ^top
5:3.1 (65.3) 虽然从宇宙的立场来说，天堂诸神灵被看作是一体的，但在其与诸如居住在玉苒厦(Urantia)上这类存有的灵性关系上，他们也是三个有所区别且各自独立的位格。各位神格之间，在各自的感染力、交流能力和其它密切关系上，确实是有所区别的。在最高的意义上，我们崇拜万有之父，而且只崇拜他。固然，我们能够而且确实也崇拜上父在其造物之子们身上所显现的形式，但被直接或是间接崇拜和爱戴的那位，还是上父。		5:3.1 (65.3) Though the Paradise Deities, from the universe standpoint, are as one, in their spiritual relations with such beings as inhabit Urantia they are also three distinct and separate persons. There is a difference between the Godheads in the matter of personal appeals, communion, and other intimate relations. In the highest sense, we worship the Universal Father and him only. True, we can and do worship the Father as he is manifested in his Creator Sons, but it is the Father, directly or indirectly, who is worshiped and adored.
5:3.2 (65.4) 所有类型的祈祷，都归于永恒之子及上子的灵性机构所在的领域。祷告、各种正式的交流，除开对万有之父的爱戴崇拜以外，都是涉及一个地方宇宙的事情；它们通常都不会超出一个造物之子的管辖领域。但是崇拜则无疑地通过上父人格本体回路的运作，被纳入回路并发送到造物主位格。我们进而相信，对调整者内驻的受造物所产生敬意的这种登记，会受到上父之灵性临在的促成。有着大量证据证实这种信念，而且我知道，在万有之父的临在之中，所有类别的上父之片段都被欣然授权，去登记他们的寄居主体所表达的真诚崇敬之意。调整者们无疑也会运用与神交流之直接准人格通道，他们也同样可以运用永恒之子的灵性-引力回路。		5:3.2 (65.4) Supplications of all kinds belong to the realm of the Eternal Son and the Son’s spiritual organization. Prayers, all formal communications, everything except adoration and worship of the Universal Father, are matters that concern a local universe; they do not ordinarily proceed out of the realm of the jurisdiction of a Creator Son. But worship is undoubtedly encircuited and dispatched to the person of the Creator by the function of the Father’s personality circuit. We further believe that such registry of the homage of an Adjuster-indwelt creature is facilitated by the Father’s spirit presence. There exists a tremendous amount of evidence to substantiate such a belief, and I know that all orders of Father fragments are empowered to register the bona fide adoration of their subjects acceptably in the presence of the Universal Father. The Adjusters undoubtedly also utilize direct prepersonal channels of communication with God, and they are likewise able to utilize the spirit-gravity circuits of the Eternal Son.
5:3.3 (65.5) 崇拜别无其他目的；而祷告则体现了一种自身或受造物利益的因素；这是崇拜与祷告二者间的重大区别。在真正的崇拜中，绝对没有出于自身需要或其他个人利益因素的考虑；我们崇拜神，仅仅是出于我们对他的理解。崇拜并不会为崇拜者寻求到或希冀到任何事物。我们崇拜神，并不是因为通过这种崇拜，可以获得任何东西；我们表达这种忠诚，从事于这种崇拜，只是出自于对上父无比人格本体认知的一种天然的、自发的反应，也是由于其可爱的本质和值得崇敬的各种属性。		5:3.3 (65.5) Worship is for its own sake; prayer embodies a self- or creature-interest element; that is the great difference between worship and prayer. There is absolutely no self-request or other element of personal interest in true worship; we simply worship God for what we comprehend him to be. Worship asks nothing and expects nothing for the worshiper. We do not worship the Father because of anything we may derive from such veneration; we render such devotion and engage in such worship as a natural and spontaneous reaction to the recognition of the Father’s matchless personality and because of his lovable nature and adorable attributes.
5:3.4 (65.6) 一旦自身利益的因素掺入到崇拜之中，那种即时的投入便由崇拜转变为祷告。这时更确切地说，应当是指向永恒之子位格或造物之子。但是在实际的宗教体验中，却没有什么理由不应让祷告作为真正崇拜的一部分，而向上父来表达。		5:3.4 (65.6) The moment the element of self-interest intrudes upon worship, that instant devotion translates from worship to prayer and more appropriately should be directed to the person of the Eternal Son or the Creator Son. But in practical religious experience there exists no reason why prayer should not be addressed to God the Father as a part of true worship.
5:3.5 (66.1) 当你们处理日常生活中的实际事务时，你们正处于来自第三本源与中心的属灵人格体们的掌握之中；你们正在与共同行动者的代理们合作。事情是这样的：你们崇拜神；你们向上子祷告，并和上子交流；你们与无限之灵的智能存有们一同设计出你们世间之旅的细节，后者在你们的世界上和你们的宇宙各处运作着。		5:3.5 (66.1) When you deal with the practical affairs of your daily life, you are in the hands of the spirit personalities having origin in the Third Source and Center; you are co-operating with the agencies of the Conjoint Actor. And so it is: You worship God; pray to, and commune with, the Son; and work out the details of your earthly sojourn in connection with the intelligences of the Infinite Spirit operating on your world and throughout your universe.
5:3.6 (66.2) 统辖各个地方宇宙天命的造物之子，或主权之子们，既代表万有之父，又代表天堂的永恒之子。这些宇宙圣子们以上父的名义，接受崇拜的敬意，并谛听各自造物当中其请愿子民的各种祈求。对于一个地方宇宙的子民来说，一个迈克尔圣子，就一切实际意图与意义而言，他就是神。他是万有之父和永恒之子在该地方宇宙的化身。无限之灵通过众宇宙之灵与这些领域中的子民们保持亲身接触，这些宇宙之灵是天堂造物之子们在管理和创造上的合作者。		5:3.6 (66.2) The Creator or Sovereign Sons who preside over the destinies of the local universes stand in the place of both the Universal Father and the Eternal Son of Paradise. These Universe Sons receive, in the name of the Father, the adoration of worship and give ear to the pleas of their petitioning subjects throughout their respective creations. To the children of a local universe a Michael Son is, to all practical intents and purposes, God. He is the local universe personification of the Universal Father and the Eternal Son. The Infinite Spirit maintains personal contact with the children of these realms through the Universe Spirits, the administrative and creative associates of the Paradise Creator Sons.
5:3.7 (66.3) 真诚的崇拜意味着对人类人格本体所拥有的一切力量的动员，这种动员处于进化性灵魂的支配之下，并受到其相伴思想调整者的神性指导。受到物质性局限的心智，从不会高度意识到真正崇拜的真实意义具备充分的认识。人类崇拜体验实相的实现，主要取决于其进化性不死灵魂的发展状态。灵魂的灵性成长，完全在智性自我意识之外发生着。		5:3.7 (66.3) Sincere worship connotes the mobilization of all the powers of the human personality under the dominance of the evolving soul and subject to the divine directionization of the associated Thought Adjuster. The mind of material limitations can never become highly conscious of the real significance of true worship. Man’s realization of the reality of the worship experience is chiefly determined by the developmental status of his evolving immortal soul. The spiritual growth of the soul takes place wholly independently of the intellectual self-consciousness.
5:3.8 (66.4) 崇拜体验在于相应的调整者试图向神圣之父交流，表达人类灵魂对其不可言传的渴望和难以形容的向往这种崇高意向。这是寻求神的凡人心智和揭示神的不朽调整者的共同产物。因此，崇拜是一个物质性心智，同意其灵性化自我的意图，在其相伴之灵的指导下，作为万有之父之一个忠信之子，与神的交流行为。凡人的心智同意崇拜；不死的灵魂渴望和引发崇拜；神性调整者的临在代表凡人心智和进化性不死灵魂实施这样的崇拜。归根结底，真正的崇拜成为一种在四个宇宙层次上所实现的体验：智性的，灵质性的，灵性的和人格性的——即心智、灵魂、灵体以及它们在人格本体中的合一这四者所产生的意识。		5:3.8 (66.4) The worship experience consists in the sublime attempt of the betrothed Adjuster to communicate to the divine Father the inexpressible longings and the unutterable aspirations of the human soul—the conjoint creation of the God-seeking mortal mind and the God-revealing immortal Adjuster. Worship is, therefore, the act of the material mind’s assenting to the attempt of its spiritualizing self, under the guidance of the associated spirit, to communicate with God as a faith son of the Universal Father. The mortal mind consents to worship; the immortal soul craves and initiates worship; the divine Adjuster presence conducts such worship in behalf of the mortal mind and the evolving immortal soul. True worship, in the last analysis, becomes an experience realized on four cosmic levels: the intellectual, the morontial, the spiritual, and the personal—the consciousness of mind, soul, and spirit, and their unification in personality.
4. 宗教中的神 ^top		4. God in Religion ^top
5:4.1 (66.5) 进化宗教的道德观以恐惧为动力，驱使人们前去寻求神。启示宗教则诱导人们去寻求一个慈爱之神，因为他们渴望变得像他一样。但宗教并不只是一种“绝对倚赖”和“确保续存”的消极感; 宗教是一种基于为人类服务的神性达成之鲜活体验。		5:4.1 (66.5) The morality of the religions of evolution drives men forward in the God quest by the motive power of fear. The religions of revelation allure men to seek for a God of love because they crave to become like him. But religion is not merely a passive feeling of “absolute dependence” and “surety of survival”; it is a living and dynamic experience of divinity attainment predicated on humanity service.
5:4.2 (66.6) 真正宗教之伟大而直接的贡献，是在人类体验中建立一种恒久的合一，一种持久的安宁和深刻的镇定。对于原始人类而言，即使是多神论也是神灵之进化性概念的一种相对性统一；多神论是正在酝酿中的一神论。或早或迟，神注定会被理解为价值之实相，意义之本质，和真理之生命。		5:4.2 (66.6) The great and immediate service of true religion is the establishment of an enduring unity in human experience, a lasting peace and a profound assurance. With primitive man, even polytheism is a relative unification of the evolving concept of Deity; polytheism is monotheism in the making. Sooner or later, God is destined to be comprehended as the reality of values, the substance of meanings, and the life of truth.
5:4.3 (67.1) 神并不只是天命的决定者；他还是人类的永恒目的地。所有非宗教的人类活动，试图让宇宙顺服于那扭曲的对自我之服务；真正的宗教信仰者则力求将自我与宇宙相一致，继而将这个被统一自我的活动，奉献到其人类和超人类同伴之宇宙大家庭的服务之中。		5:4.3 (67.1) God is not only the determiner of destiny; he is man’s eternal destination. All nonreligious human activities seek to bend the universe to the distorting service of self; the truly religious individual seeks to identify the self with the universe and then to dedicate the activities of this unified self to the service of the universe family of fellow beings, human and superhuman.
5:4.4 (67.2) 哲学和艺术的领域，介入到人们自我的非宗教与宗教性活动之间。通过哲学和艺术，物质性心智的人类被引向对灵性实相和永恒意义之宇宙价值的沉思。		5:4.4 (67.2) The domains of philosophy and art intervene between the nonreligious and the religious activities of the human self. Through art and philosophy the material-minded man is inveigled into the contemplation of the spiritual realities and universe values of eternal meanings.
5:4.5 (67.3) 所有的宗教都教导对神灵的崇拜和某种对人类解救的教义。佛教许诺了从苦难中的解救，给予永久的和平；犹太教许诺了从困境中的解救，给予基于正义之上的昌盛；希腊的宗教许诺了通过对美的实现，给予从失调、丑陋之中的解救；基督教许诺了从罪恶中的解救，给予圣洁；穆罕默德教（伊斯兰教）提供了对犹太教和基督教的严格道德标准的解脱。耶稣的宗教则是从自我中的解救，是对时间和永恒中受造物的孤立所产生罪恶的解脱。		5:4.5 (67.3) All religions teach the worship of Deity and some doctrine of human salvation. The Buddhist religion promises salvation from suffering, unending peace; the Jewish religion promises salvation from difficulties, prosperity predicated on righteousness; the Greek religion promised salvation from disharmony, ugliness, by the realization of beauty; Christianity promises salvation from sin, sanctity; Mohammedanism provides deliverance from the rigorous moral standards of Judaism and Christianity. The religion of Jesus is salvation from self, deliverance from the evils of creature isolation in time and in eternity.
5:4.6 (67.4) 希伯来人曾将宗教基于善之上；希腊人曾将宗教基于美之上；这两种宗教都曾追求真。耶稣则揭示了一个慈爱之神，而爱对真、美、善则是总括的。		5:4.6 (67.4) The Hebrews based their religion on goodness; the Greeks on beauty; both religions sought truth. Jesus revealed a God of love, and love is all-embracing of truth, beauty, and goodness.
5:4.7 (67.5) 琐罗亚斯德教（拜火教）教徒们曾拥有一个崇尚道德的宗教；印度教教徒们曾拥有一个形而上学的宗教；儒教教徒们曾拥有一个充满伦理的宗教。耶稣则曾实践过一个富于服务的宗教。所有这些宗教在价值方面都与耶稣的宗教有着令人信服的相似之处。宗教注定会成为人类体验中一切真、善、美的事物灵性合一所形成的实相。		5:4.7 (67.5) The Zoroastrians had a religion of morals; the Hindus a religion of metaphysics; the Confucianists a religion of ethics. Jesus lived a religion of service. All these religions are of value in that they are valid approaches to the religion of Jesus. Religion is destined to become the reality of the spiritual unification of all that is good, beautiful, and true in human experience.
5:4.8 (67.6) 希腊的宗教曾有过一句箴言“认识你自己”；希伯来人曾将他们的教义集中在“认识你的神”之上；基督徒们宣讲福音，目的在于“认识主耶稣基督”；耶稣曾宣布过“认识神，认识你自己是神的一个儿子”这个好消息。作为宗教宗旨的这些不同概念，决定了不同生活状态中的个人态度，也预示了他的崇拜深度及个人祷告习惯的本质。任何宗教的灵性状态，可以由它的祷告本质来确定。		5:4.8 (67.6) The Greek religion had a watchword “Know yourself”; the Hebrews centered their teaching on “Know your God”; the Christians preach a gospel aimed at a “knowledge of the Lord Jesus Christ”; Jesus proclaimed the good news of “knowing God, and yourself as a son of God.” These differing concepts of the purpose of religion determine the individual’s attitude in various life situations and foreshadow the depth of worship and the nature of his personal habits of prayer. The spiritual status of any religion may be determined by the nature of its prayers.
5:4.9 (67.7) 半人的且嫉妒之神的概念是多神论与崇高一神论之间的一种不可避免的过渡。一种高尚的神人同形同性论是纯粹进化性宗教所能达到的最高水平。基督教已将神人同形同性论的概念从人类理念提升到了受享荣耀的基督这一超越性神圣人格概念。这是人类所能形成的最高神人同形同性论。		5:4.9 (67.7) The concept of a semihuman and jealous God is an inevitable transition between polytheism and sublime monotheism. An exalted anthropomorphism is the highest attainment level of purely evolutionary religion. Christianity has elevated the concept of anthropomorphism from the ideal of the human to the transcendent and divine concept of the person of the glorified Christ. And this is the highest anthropomorphism that man can ever conceive.
5:4.10 (67.8) 基督教的神之概念，是一种想把三种独立的教义结合起来的尝试：		5:4.10 (67.8) The Christian concept of God is an attempt to combine three separate teachings:
5:4.11 (67.9) 1. 希伯来的概念——神作为道德价值的一位维护者，一位正义之神。		5:4.11 (67.9) 1. The Hebrew concept—God as a vindicator of moral values, a righteous God.
5:4.12 (67.10) 2. 希腊的概念——神作为一位统一者，一位智慧之神。		5:4.12 (67.10) 2. The Greek concept—God as a unifier, a God of wisdom.
5:4.13 (68.1) 3. 耶稣的概念——神作为一位活生生的朋友，一位慈爱的父亲，那神性的临在。		5:4.13 (68.1) 3. Jesus’ concept—God as a living friend, a loving Father, the divine presence.
5:4.14 (68.2) 因此，显而易见，这种混合而成的基督教神学必然在达到一致性上遇到了重大困难。该困难被以下事实所进一步加剧， 即早期的基督教教义大体上是建立在三个不同个人亲身宗教体验的基础之上的，他们是：亚历山大的斐洛，拿撒勒的耶稣和塔苏斯的保罗。		5:4.14 (68.2) It must therefore be evident that composite Christian theology encounters great difficulty in attaining consistency. This difficulty is further aggravated by the fact that the doctrines of early Christianity were generally based on the personal religious experience of three different persons: Philo of Alexandria, Jesus of Nazareth, and Paul of Tarsus.
5:4.15 (68.3) 在对耶稣宗教生活的研究中，要积极地看待他。不要过多考虑他的无罪性，而要考虑他的正义，他的慈爱奉献。耶稣将希伯来人的天父概念所呈现的被动之爱，扩展到神对受造物的更高等主动热爱之深情，这位神是每个个人的父亲，甚至是恶行者的父亲。		5:4.15 (68.3) In the study of the religious life of Jesus, view him positively. Think not so much of his sinlessness as of his righteousness, his loving service. Jesus upstepped the passive love disclosed in the Hebrew concept of the heavenly Father to the higher active and creature-loving affection of a God who is the Father of every individual, even of the wrongdoer.
5. 神之意识 ^top		5. The Consciousness of God ^top
5:5.1 (68.4) 道德起源于自我意识所拥有的理性之中；它是超动物性的，但却完全是进化性的。人类的进化，涵盖了先于调整者降临和真理之灵倾出之前的所有禀赋之演变。但是各种道德层次的达到，并不曾把人类从凡俗生活的现实挣扎中释放出来。人类的实际生活环境引发了为生存所进行的斗争；社会环境则需要伦理的调节；道德状况要求在理性的最高领域内作出选择；灵性体验（已有对神的认识）则要求人去追寻神并真诚地趋同于神。		5:5.1 (68.4) Morality has its origin in the reason of self-consciousness; it is superanimal but wholly evolutionary. Human evolution embraces in its unfolding all endowments antecedent to the bestowal of the Adjusters and to the pouring out of the Spirit of Truth. But the attainment of levels of morality does not deliver man from the real struggles of mortal living. Man’s physical environment entails the battle for existence; the social surroundings necessitate ethical adjustments; the moral situations require the making of choices in the highest realms of reason; the spiritual experience (having realized God) demands that man find him and sincerely strive to be like him.
5:5.2 (68.5) 宗教并不是植根于各种科学事实、社会责任、哲学假定、或道德所蕴含的义务之中。宗教是人类应对各种生活状况的一个独立领域，并在所有人类出现道德后的所有发展阶段中，得到了经久不衰的展现。宗教可以渗入到实现价值和享受宇宙友谊的的所有四个层次：自我保存所在的物理性或物质性层次；同伴关系所在的社会性或情感性层次；理性所在的道德性或义务性层次；通过对神之崇拜而产生的宇宙友谊意识所在的灵性层次。		5:5.2 (68.5) Religion is not grounded in the facts of science, the obligations of society, the assumptions of philosophy, or the implied duties of morality. Religion is an independent realm of human response to life situations and is unfailingly exhibited at all stages of human development which are postmoral. Religion may permeate all four levels of the realization of values and the enjoyment of universe fellowship: the physical or material level of self-preservation; the social or emotional level of fellowship; the moral or duty level of reason; the spiritual level of the consciousness of universe fellowship through divine worship.
5:5.3 (68.6) 寻求事实的科学家，将神设想为第一因，一位威力之神。注重情感的艺术家，将神看作美的典范，一位美学之神。充满理性的哲学家有时倾向于设想一个遍在统一之神，乃至一个泛神论的神灵。拥有信仰的宗教家，相信一个促成不死之神，那位在天上的父，那位拥有爱的神。		5:5.3 (68.6) The fact-seeking scientist conceives of God as the First Cause, a God of force. The emotional artist sees God as the ideal of beauty, a God of aesthetics. The reasoning philosopher is sometimes inclined to posit a God of universal unity, even a pantheistic Deity. The religionist of faith believes in a God who fosters survival, the Father in heaven, the God of love.
5:5.4 (68.7) 道德品行一直是进化宗教的前提，甚至是启示宗教的一部分，但它决不是宗教体验的全部。社会奉献是道德性思考和宗教性生活的结果。道德并不会从生物本性层面导向宗教体验所在的较高灵性层次。对抽象美好之物的崇拜，不能算是对神的崇拜；对自然的赞美和对统一的崇敬，也不能算是对神的崇拜。		5:5.4 (68.7) Moral conduct is always an antecedent of evolved religion and a part of even revealed religion, but never the whole of religious experience. Social service is the result of moral thinking and religious living. Morality does not biologically lead to the higher spiritual levels of religious experience. The adoration of the abstract beautiful is not the worship of God; neither is exaltation of nature nor the reverence of unity the worship of God.
5:5.5 (68.8) 进化性宗教是科学、艺术和哲学之母，它将人类提升到可以接受启示性宗教的层次，包括接受调整者的赠与，和真理之灵的到来。人类存在的进化性场景始于宗教，也终于宗教，尽管宗教本身有着非常不同的各种品质，一方面是进化性的和生物性的，另一方面是启示性的和间发性的。因此，宗教对人来说既是正常而自然的，同时又是有选择性的。人并非一定要勉强他自己的意志来信仰宗教。		5:5.5 (68.8) Evolutionary religion is the mother of the science, art, and philosophy which elevated man to the level of receptivity to revealed religion, including the bestowal of Adjusters and the coming of the Spirit of Truth. The evolutionary picture of human existence begins and ends with religion, albeit very different qualities of religion, one evolutional and biological, the other revelational and periodical. And so, while religion is normal and natural to man, it is also optional. Man does not have to be religious against his will.
5:5.6 (69.1) 宗教体验从本质上来说是灵性的，它永远不可能被物质性心智所充分理解，因而才有神学即宗教心理学这一功能。人类对神的认知所形成的基本信条，在人类受限的理解中创造出了一种悖论。对于人类的逻辑和有限的理性而言，要将神之内在性概念（即神在每个人之内并是其一部分的概念），与神之超越性观念（即神对众多宇宙所组成宇宙的神性支配概念）协调在一起，几乎是不可能的。这两个关于神灵的本质概念，必须要在对人格之神的超越性概念的忠实把握之中，在对神之片段的内驻性临在的充分认知之中，才能被统一起来，从而来证实明智崇拜的正当性，并确认人格幸存愿望的有效性。宗教的各种困难和悖论是固有的，它源于这样一个事实：宗教的各种实相是完全超乎凡人的智性理解能力之外的。		5:5.6 (69.1) Religious experience, being essentially spiritual, can never be fully understood by the material mind; hence the function of theology, the psychology of religion. The essential doctrine of the human realization of God creates a paradox in finite comprehension. It is well-nigh impossible for human logic and finite reason to harmonize the concept of divine immanence, God within and a part of every individual, with the idea of God’s transcendence, the divine domination of the universe of universes. These two essential concepts of Deity must be unified in the faith-grasp of the concept of the transcendence of a personal God and in the realization of the indwelling presence of a fragment of that God in order to justify intelligent worship and validate the hope of personality survival. The difficulties and paradoxes of religion are inherent in the fact that the realities of religion are utterly beyond the mortal capacity for intellectual comprehension.
5:5.7 (69.2) 凡人会从宗教体验中，甚至就在其世间暂居的岁月中，获得三种巨大的满足：		5:5.7 (69.2) Mortal man secures three great satisfactions from religious experience, even in the days of his temporal sojourn on earth:
5:5.8 (69.3) 1. 在智性上，他会获得一种更加统一的人类意识所产生的满足感。		5:5.8 (69.3) 1. Intellectually he acquires the satisfactions of a more unified human consciousness.
5:5.9 (69.4) 2. 在哲学上，他会享受到其道德价值理念的具体化。		5:5.9 (69.4) 2. Philosophically he enjoys the substantiation of his ideals of moral values.
5:5.10 (69.5) 3. 在灵性上，他会在神之友谊的体验中、在真正崇拜的灵性满足中茁壮成长。		5:5.10 (69.5) 3. Spiritually he thrives in the experience of divine companionship, in the spiritual satisfactions of true worship.
5:5.11 (69.6) 神之意识，正如在各个领域中进化凡人所体验到的那样，必须是由三种不同因素构成的，即三种对实相认知的不同层次。第一种是心智意识——对神之观念的理解。然后是灵魂意识——对神之理念的认知。最后，是灵性意识的出现——对神之灵性实相的认知。一旦这些对神之认知的因素被统一，无论这种统一是多么地不完整，凡人人格体便会一直将对神之人格本体的认知，扩散到所有意识层次。在那些已达到终局性团队的凡人心中，这一切会适时引向对神之至高性的认知，或许随后会最终形成对神之终极性的认知，该终极性是天堂之父的绝限性超意识的某个阶段。		5:5.11 (69.6) God-consciousness, as it is experienced by an evolving mortal of the realms, must consist of three varying factors, three differential levels of reality realization. There is first the mind consciousness—the comprehension of the idea of God. Then follows the soul consciousness—the realization of the ideal of God. Last, dawns the spirit consciousness—the realization of the spirit reality of God. By the unification of these factors of the divine realization, no matter how incomplete, the mortal personality at all times overspreads all conscious levels with a realization of the personality of God. In those mortals who have attained the Corps of the Finality all this will in time lead to the realization of the supremacy of God and may subsequently eventuate in the realization of the ultimacy of God, some phase of the absonite superconsciousness of the Paradise Father.
5:5.12 (69.7) 世代以来，对神之意识的体验不曾改变，但伴随着每个人类知识进步的时代，关于神的哲学概念和各种神学定义必然改变。对神的知晓，即宗教意识，是一种宇宙实相，但无论宗教体验是何等地确凿（真实），它必须愿意让自身接受明智的评论和合理的哲学诠释；它切不可寻求成为一种脱离于人类整体体验之外的事物。		5:5.12 (69.7) The experience of God-consciousness remains the same from generation to generation, but with each advancing epoch in human knowledge the philosophic concept and the theologic definitions of God must change. God-knowingness, religious consciousness, is a universe reality, but no matter how valid (real) religious experience is, it must be willing to subject itself to intelligent criticism and reasonable philosophic interpretation; it must not seek to be a thing apart in the totality of human experience.
5:5.13 (69.8) 人格本体的永久幸存完全取决于凡人心智的抉择，它的这些决定会确定不朽灵魂的幸存可能性。当此心智相信神，而此灵魂知晓神，当它们与扶助的调整者一同渴求神，之后幸存便得以确保。智力的局限，教育的缩减，文化的缺失，社会状况的贫困，乃至于因教育、文化和社会各方面有利条件的不幸缺乏所导致的人类道德标准的低下，都无法否定在这些不幸的、遭受人为障碍的信众心中神性之灵的临在。神秘告诫者的内驻形成了开端，并确保了不朽灵魂成长和幸存的潜在可能性。		5:5.13 (69.8) Eternal survival of personality is wholly dependent on the choosing of the mortal mind, whose decisions determine the survival potential of the immortal soul. When the mind believes God and the soul knows God, and when, with the fostering Adjuster, they all desire God, then is survival assured. Limitations of intellect, curtailment of education, deprivation of culture, impoverishment of social status, even inferiority of the human standards of morality resulting from the unfortunate lack of educational, cultural, and social advantages, cannot invalidate the presence of the divine spirit in such unfortunate and humanly handicapped but believing individuals. The indwelling of the Mystery Monitor constitutes the inception and insures the possibility of the potential of growth and survival of the immortal soul.
5:5.14 (70.1) 凡人父母的生育能力，并不基于他们的教育、文化、社会或经济状况。双亲的遗传因子在自然条件下的结合，便足以孕育其后代。一个人类心智，只要能分辨是非，并具备崇拜神的能力，再与一个神性调整者相结合，这便构成了该凡人孕育和扶助其不朽灵魂产生幸存品质的全部所需条件，只要这样一个受灵所赋的个人，寻求着神并由衷地渴望变得像他一样，真诚地选择履行天国之父的意志。		5:5.14 (70.1) The ability of mortal parents to procreate is not predicated on their educational, cultural, social, or economic status. The union of the parental factors under natural conditions is quite sufficient to initiate offspring. A human mind discerning right and wrong and possessing the capacity to worship God, in union with a divine Adjuster, is all that is required in that mortal to initiate and foster the production of his immortal soul of survival qualities if such a spirit-endowed individual seeks God and sincerely desires to become like him, honestly elects to do the will of the Father in heaven.
6. 人格本体之神 ^top		6. The God of Personality ^top
5:6.1 (70.2) 万有之父是那位拥有众多人格本体的神。宇宙人格本体领域，从拥有人格体地位的最低级的暂存性、物质性受造物起，一直到拥有造物者尊号和神性地位的最高级位格们，在万有之父当中有其中心与圆周区。上父是每一个人格本体的赠与者和保护者。天堂之父同样也是所有那些全心全意地选择去履行神之意志、那些热爱并希望像他一样的有限人格体的归宿。		5:6.1 (70.2) The Universal Father is the God of personalities. The domain of universe personality, from the lowest mortal and material creature of personality status to the highest persons of creator dignity and divine status, has its center and circumference in the Universal Father. God the Father is the bestower and the conservator of every personality. And the Paradise Father is likewise the destiny of all those finite personalities who wholeheartedly choose to do the divine will, those who love God and long to be like him.
5:6.2 (70.3) 人格本体是各个宇宙众多未解之谜之一。我们对参与构成不同类别、不同层次人格本体的各种因素，能够形成足够的概念，但是我们并不充分了解人格本体自身的真实本质。我们清楚地感知到许多因素，当把它们放到一起，就构成了供人类人格本体使用的载具，但我们却并不完全理解这样一种有限人格本体的本质和意义。		5:6.2 (70.3) Personality is one of the unsolved mysteries of the universes. We are able to form adequate concepts of the factors entering into the make-up of various orders and levels of personality, but we do not fully comprehend the real nature of the personality itself. We clearly perceive the numerous factors which, when put together, constitute the vehicle for human personality, but we do not fully comprehend the nature and significance of such a finite personality.
5:6.3 (70.4) 人格本体潜存于所有受造物中，只要他们拥有一种心智赠与，从最低限度的自我意识到最高限度的神之意识。但心智赠与本身，却并不是人格本体，灵体和物理能量也不是人格本体。人格本体是宇宙实相中的那种品质和价值，它被上父独特地赋予到那些由关联而协调的各种物质、心智和灵性能量所形成的生命系统中。人格本体也不是一种进步性的实现。人格本体可以是物质性的或灵性的，但要么就有人格本体，要么就没有人格本体。非人格性的实相，永不会达到人格性层次，除非有天堂之父直接行为的介入。		5:6.3 (70.4) Personality is potential in all creatures who possess a mind endowment ranging from the minimum of self-consciousness to the maximum of God-consciousness. But mind endowment alone is not personality, neither is spirit nor physical energy. Personality is that quality and value in cosmic reality which is exclusively bestowed by God the Father upon these living systems of the associated and co-ordinated energies of matter, mind, and spirit. Neither is personality a progressive achievement. Personality may be material or spiritual, but there either is personality or there is no personality. The other-than-personal never attains the level of the personal except by the direct act of the Paradise Father.
5:6.4 (70.5) 人格本体的赠与，是万有之父的特有功能，即对生命能量系统的人格本体化，他将具有相对创造性的意识及由此而来的自由意志控制这些属性赋予这样的系统。没有能脱离上父的人格本体，如果没有上父，也就没有人格本体会存在。人类自我的各种基本属性，和人类人格本体所拥有的绝对调整者核心一样，是万有之父的赠与，他在其自身独有的宇宙照管领域内活动。		5:6.4 (70.5) The bestowal of personality is the exclusive function of the Universal Father, the personalization of the living energy systems which he endows with the attributes of relative creative consciousness and the freewill control thereof. There is no personality apart from God the Father, and no personality exists except for God the Father. The fundamental attributes of human selfhood, as well as the absolute Adjuster nucleus of the human personality, are the bestowals of the Universal Father, acting in his exclusively personal domain of cosmic ministry.
5:6.5 (70.6) 准人格状态的调整者们内驻于众多类型的暂存受造物中，从而保证这些相同的存有们可以在现世死亡后幸存，去人格化为灵质性受造物，后者具有达到终极灵性的潜势。因为当这样一个被赋予人格本体的受造物心智被永恒之神的灵之片段内驻之后，即在具有人格之父的准人格赠与之后，这个有限人格本体便的确具有了达到神性和永恒人格本体的潜势，并去追求近乎终极人格本体的天命，甚至去追求绝对人格本体的实现。		5:6.5 (70.6) The Adjusters of prepersonal status indwell numerous types of mortal creatures, thus insuring that these same beings may survive mortal death to personalize as morontia creatures with the potential of ultimate spirit attainment. For, when such a creature mind of personality endowment is indwelt by a fragment of the spirit of the eternal God, the prepersonal bestowal of the personal Father, then does this finite personality possess the potential of the divine and the eternal and aspire to a destiny akin to the Ultimate, even reaching out for a realization of the Absolute.
5:6.6 (71.1) 神性人格本体的能力，固有于准人格的调整者之中；人类人格本体的能力潜存于人类存有的宇宙心智赠与之中。但是，凡人的经验性人格本体，直到凡人受造物的物质性生命载具受到万有之父解放神性的触碰，并随后作为一个自觉的、（相对）自我决定的、自我创造的人格本体被投放到体验的海洋中，它才会被视为一种主动性、功能性实相。物质性自我是真正而无条件地具有人格性的。		5:6.6 (71.1) Capacity for divine personality is inherent in the prepersonal Adjuster; capacity for human personality is potential in the cosmic-mind endowment of the human being. But the experiential personality of mortal man is not observable as an active and functional reality until after the material life vehicle of the mortal creature has been touched by the liberating divinity of the Universal Father, being thus launched upon the seas of experience as a self-conscious and a (relatively) self-determinative and self-creative personality. The material self is truly and unqualifiedly personal.
5:6.7 (71.2) 物质性自我拥有人格性和本体性，一种暂存本体性。准人格的灵性调整者也拥有本体性，一种永恒本体性。这一对物质性人格本体和灵性准人格本体，能够将他们的创造性特质结合起来，从而使不朽灵魂的续存本体性得以产生。		5:6.7 (71.2) The material self has personality and identity, temporal identity; the prepersonal spirit Adjuster also has identity, eternal identity. This material personality and this spirit prepersonality are capable of so uniting their creative attributes as to bring into existence the surviving identity of the immortal soul.
5:6.8 (71.3) 在如此为不朽灵魂的成长做好准备，将人类的内在自我从对先前起因的绝对依赖所造成的羁绊中解放出来之后，上父便退居一旁了。这时，人类至少在关乎永恒命运方面，便如此从因果作用的羁绊中被解放出来，为不朽自我（即灵魂）成长的准备业已就绪，去促成这个续存、永恒之自我的创造，还是去阻止这个创造，尚待人类自身的选择。在众多宇宙所组成的广阔宇宙中，没有任何其他存有、力量、创造者或代理者，能够在任意程度上干预凡人自由意志所拥有的绝对主权，因为它在选择的领域内运作，关乎到作选择的凡人人格本体之永恒命运。关于永恒幸存，神已经命定了物质性与暂存性意志的主权，那种授命是绝对的。		5:6.8 (71.3) Having thus provided for the growth of the immortal soul and having liberated man’s inner self from the fetters of absolute dependence on antecedent causation, the Father stands aside. Now, man having thus been liberated from the fetters of causation response, at least as pertains to eternal destiny, and provision having been made for the growth of the immortal self, the soul, it remains for man himself to will the creation or to inhibit the creation of this surviving and eternal self which is his for the choosing. No other being, force, creator, or agency in all the wide universe of universes can interfere to any degree with the absolute sovereignty of the mortal free will, as it operates within the realms of choice, regarding the eternal destiny of the personality of the choosing mortal. As pertains to eternal survival, God has decreed the sovereignty of the material and mortal will, and that decree is absolute.
5:6.9 (71.4) 受造物人格本体的赠与，赐予了相对的解放，避免了对先前起因的奴性回应。所有这类道德存有的人格本体们，无论是进化的还是其他类型的，都汇集到万有之父的人格本体当中。他们被那种构成永恒之神庞大宇宙家庭圈子及友爱回路的亲密关系，不断引向神之天堂临在。在所有人格本体当中，都存在着一种由神性自发所产生的亲密关系。		5:6.9 (71.4) The bestowal of creature personality confers relative liberation from slavish response to antecedent causation, and the personalities of all such moral beings, evolutionary or otherwise, are centered in the personality of the Universal Father. They are ever drawn towards his Paradise presence by that kinship of being which constitutes the vast and universal family circle and fraternal circuit of the eternal God. There is a kinship of divine spontaneity in all personality.
5:6.10 (71.5) 由众多宇宙所组成宇宙的人格本体回路，汇集到万有之父的身中，天堂之父亲身意识到、并亲身接触到具有自我意识之存在所有层次的全部人格本体们。一切造物所拥有的人格本体意识，是独立于思想调整者的派遣之外而存在的。		5:6.10 (71.5) The personality circuit of the universe of universes is centered in the person of the Universal Father, and the Paradise Father is personally conscious of, and in personal touch with, all personalities of all levels of self-conscious existence. And this personality consciousness of all creation exists independently of the mission of the Thought Adjusters.
5:6.11 (71.6) 正如一切万有引力在天堂岛当中巡回，一切心智在共同行动者当中巡回，一切灵性在永恒之子当中巡回一样，一切人格本体都在万有之父的亲身临在当中巡回，这个回路准确无误地把所有人格本体的崇拜，传向原初而永恒的人格本体。		5:6.11 (71.6) As all gravity is circuited in the Isle of Paradise, as all mind is circuited in the Conjoint Actor and all spirit in the Eternal Son, so is all personality circuited in the personal presence of the Universal Father, and this circuit unerringly transmits the worship of all personalities to the Original and Eternal Personality.
5:6.12 (71.7) 就那些没有被调整者所内驻的人格体而言：自由选择之属性也由万有之父所赠与，这些个体也同样被包含在神性之爱的巨大回路中，即万有之父的人格本体回路中。神把独立选择权赋予给了所有真实的人格体们。没有一个具有人格的受造物会被强迫进入到永恒的探险中；永恒之入口只因响应自由意志之神的自由意志之子的自由意志选择才会开放。		5:6.12 (71.7) Concerning those personalities who are not Adjuster indwelt: The attribute of choice-liberty is also bestowed by the Universal Father, and such persons are likewise embraced in the great circuit of divine love, the personality circuit of the Universal Father. God provides for the sovereign choice of all true personalities. No personal creature can be coerced into the eternal adventure; the portal of eternity opens only in response to the freewill choice of the freewill sons of the God of free will.
5:6.13 (72.1) 此文代表了我为展示永活之神与其处于时间中的子民们的关系所做的各种努力。当所有被说完及被做完，我所能做的更为有帮助的事情仅是重申，神是你们的宇宙之父，你们所有人都是其行星上的子民。		5:6.13 (72.1) And this represents my efforts to present the relation of the living God to the children of time. And when all is said and done, I can do nothing more helpful than to reiterate that God is your universe Father, and that you are all his planetary children.
5:6.14 (72.2) [这是由一位来自尤沃萨(Uversa)的神性顾问所提供的关于万有之父记叙系列文章的第五篇与最后一篇。]		5:6.14 (72.2) [This is the fifth and last of the series presenting the narrative of the Universal Father by a Divine Counselor of Uversa.]