第16篇		Paper 16
七个主位之灵		The Seven Master Spirits
16:0.1 (184.1) 天堂的七个主位之灵，是无限之灵所属的首批人格体。无限之灵在这一自我复制的七重性创造行为中，用尽了三个神灵位格事实存在中所固有的各种数学组合可能性。假如有可能创造更多数量的主位之灵，他们也会被创造出来，但就只有七种组合可能性，且仅有七种是三个神灵身上所固有的。这也就解释了，为何宇宙会以七大部分运作，以及为何数字七，基本上来说在其组织与管理当中是根本性的。		16:0.1 (184.1) THE Seven Master Spirits of Paradise are the primary personalities of the Infinite Spirit. In this sevenfold creative act of self-duplication the Infinite Spirit exhausted the associative possibilities mathematically inherent in the factual existence of the three persons of Deity. Had it been possible to produce a larger number of Master Spirits, they would have been created, but there are just seven associative possibilities, and only seven, inherent in three Deities. And this explains why the universe is operated in seven grand divisions, and why the number seven is basically fundamental in its organization and administration.
16:0.2 (184.2) 七个主位之灵由此从下述七种组合中拥有其起源，并获得其各自的特性：		16:0.2 (184.2) The Seven Master Spirits thus have their origin in, and derive their individual characteristics from, the following seven likenesses:
16:0.3 (184.3) 1. 万有之父。		16:0.3 (184.3) 1. The Universal Father.
16:0.4 (184.4) 2. 永恒之子。		16:0.4 (184.4) 2. The Eternal Son.
16:0.5 (184.5) 3. 无限之灵。		16:0.5 (184.5) 3. The Infinite Spirit.
16:0.6 (184.6) 4. 上父与上子。		16:0.6 (184.6) 4. The Father and the Son.
16:0.7 (184.7) 5. 上父与上灵。		16:0.7 (184.7) 5. The Father and the Spirit.
16:0.8 (184.8) 6. 上子与上灵。		16:0.8 (184.8) 6. The Son and the Spirit.
16:0.9 (184.9) 7. 上父，上子与上灵。		16:0.9 (184.9) 7. The Father, Son, and Spirit.
16:0.10 (184.10) 我们对于上父和上子在各个主位之灵的创造中所起的作用知之甚少。从表面上看，他们是由无限之灵的亲身行为所形成，但我们已被确切告知，上父和上子也都参与了其创生。		16:0.10 (184.10) We know very little about the action of the Father and the Son in the creation of the Master Spirits. Apparently they were brought into existence by the personal acts of the Infinite Spirit, but we have been definitely instructed that both the Father and the Son participated in their origin.
16:0.11 (184.11) 在灵性特征和本质上，这七个天堂之灵如同是一体的，但在其身份的所有其他方面，他们则是非常不同的，他们在各个超级宇宙中的运作结果便是如此，以致每一位的各自差异清晰可辨。大宇宙的七个部分 -- 甚至外部空间相关部分 -- 的后续计划 -- 正是由这些具有至高性和终极性监管职权的七个主位之灵在灵性以外的多样性所决定的。		16:0.11 (184.11) In spirit character and nature these Seven Spirits of Paradise are as one, but in all other aspects of identity they are very unlike, and the results of their functioning in the superuniverses are such that the individual differences of each are unmistakably discernible. All the afterplans of the seven segments of the grand universe—and even the correlative segments of outer space—have been conditioned by the other-than-spiritual diversity of these Seven Master Spirits of supreme and ultimate supervision.
16:0.12 (184.12) 主位之灵们拥有多种职能，但在当今时代，其特定的领域则是对七个超级宇宙的中央性监管。每一个主位之灵都保有一个巨大的力聚焦总部，它缓慢围绕着天堂外围转动，并总是维持在一个面对其所直接监管的超级宇宙、且处于其特定力量控制和部域性能量分配之天堂聚焦点上的位置。任何一个超级宇宙的辐射状边界线，都会确切地聚集在该监管性主位之灵的天堂总部上。		16:0.12 (184.12) The Master Spirits have many functions, but at the present time their particular domain is the central supervision of the seven superuniverses. Each Master Spirit maintains an enormous force-focal headquarters, which slowly circulates around the periphery of Paradise, always maintaining a position opposite the superuniverse of immediate supervision and at the Paradise focal point of its specialized power control and segmental energy distribution. The radial boundary lines of any one of the superuniverses do actually converge at the Paradise headquarters of the supervising Master Spirit.
1. 与天堂三位联合之神灵的关系 ^top		1. Relation to Triune Deity ^top
16:1.1 (185.1) 共同创造者，即无限之灵，对于不可分神灵之三位联合性人格化的完成，是必不可少的。该三重性神灵的人格化身，在其各自及组合性表达方面生来就是七重性的；因此，创造出由智能及潜在灵性存有所居住的，对上父、上子及上灵有着充分表达的众宇宙之后续计划，让七个主位之灵的人格化变得不可避免。我们曾将神灵的三重性人格化，称之为绝对不可避免性，而我们将七个主位之灵的出现，视为次绝对不可避免性。		16:1.1 (185.1) The Conjoint Creator, the Infinite Spirit, is necessary to the completion of the triune personalization of undivided Deity. This threefold Deity personalization is inherently sevenfold in possibility of individual and associative expression; hence the subsequent plan to create universes inhabited by intelligent and potentially spiritual beings, duly expressive of the Father, Son, and Spirit, made the personalization of the Seven Master Spirits inescapable. We have come to speak of the threefold personalization of Deity as the absolute inevitability, while we have come to look upon the appearance of the Seven Master Spirits as the subabsolute inevitability.
16:1.2 (185.2) 尽管七个主位之灵很难是对于三重性神灵的表达，但他们却是对于七重性神灵，即神灵之三个永存性位格的各种活跃性和组合性职能的永恒性描绘。万有之父，永恒之子或者无限之灵，或是任一种双重性组合，正是依靠、借助并经由这七灵，才能如此运作。当上父、上子和上灵在一起行动时，他们能够且确实通过第七号主位之灵运作，但却并不是作为三位一体而运作。主位之灵们可单独或集体地代表任一或所有可能的神灵职能，可代表其中的单个或数个，但却无法代表整体性职能，即无法代表三位一体的职能。第七号主位之灵本身是无法履行天堂三位一体职能的，而那正是他为何能亲身代替至高存在者履行职能的原因所在。		16:1.2 (185.2) While the Seven Master Spirits are hardly expressive of threefold Deity, they are the eternal portrayal of sevenfold Deity, the active and associative functions of the three ever-existent persons of Deity. By and in and through these Seven Spirits, the Universal Father, the Eternal Son, or the Infinite Spirit, or any dual association, is able to function as such. When the Father, the Son, and the Spirit act together, they can and do function through Master Spirit Number Seven, but not as the Trinity. The Master Spirits singly and collectively represent any and all possible Deity functions, single and several, but not collective, not the Trinity. Master Spirit Number Seven is personally nonfunctional with regard to the Paradise Trinity, and that is just why he can function personally for the Supreme Being.
16:1.3 (185.3) 但当七个主位之灵空出其各自的人格性权力及超级宇宙管辖之位，而在天堂神灵三位联合临在中的无限之灵周围集合，当即他们便集体地代表着不可分神灵 -- 即三位一体 -- 对于各进化宇宙的职能性力量、智慧和权威。这样一种具有神灵原初七重性表达的天堂联合体，的确真正包含了、确切包括了三位永恒性神灵在至高性和终极性方面的所有属性和态度。当即，从所有实际性意图及目的来看，七个主位之灵确实涵盖了与主宇宙所对应的至高性兼终极性的职能领域。		16:1.3 (185.3) But when the Seven Master Spirits vacate their individual seats of personal power and superuniverse authority and assemble about the Conjoint Actor in the triune presence of Paradise Deity, then and there are they collectively representative of the functional power, wisdom, and authority of undivided Deity—the Trinity—to and in the evolving universes. Such a Paradise union of the primal sevenfold expression of Deity does actually embrace, literally encompass, all of every attribute and attitude of the three eternal Deities in Supremacy and in Ultimacy. To all practical intents and purposes the Seven Master Spirits do, then and there, encompass the functional domain of the Supreme-Ultimate to and in the master universe.
16:1.4 (185.4) 据我们了解，这七个主位之灵是与三个永恒性神灵位格的各种神性活动相关联的；我们没有查出他们与绝对者三个永恒性层面的职能性临在直接相关的证据。当他们相互关联时，主位之灵们便代表着那些处在可被大体想象为有限性运作领域的天堂神灵们。该领域或可包含许多具有终极性、但非绝对性的领域。		16:1.4 (185.4) As far as we can discern, these Seven Spirits are associated with the divine activities of the three eternal persons of Deity; we detect no evidence of direct association with the functioning presences of the three eternal phases of the Absolute. When associated, the Master Spirits represent the Paradise Deities in what may be roughly conceived as the finite domain of action. It might embrace much that is ultimate but not absolute.
2. 与无限之灵的关系 ^top		2. Relation to the Infinite Spirit ^top
16:2.1 (185.5) 正如永恒与原初之子是经由数量不断增加的神性圣子位格而得以展现，无限与神圣之灵则是经由七个主位之灵及其相伴灵性群体的渠道而得以展现。在众多中心所在的中心上，无限之灵是可接近的，但并非所有到达天堂的存有，都能直接认出其人格本体及有所差别的临在；但所有到达中央宇宙的存有，却能够且的确会与七个主位之灵当中之一直接交流，而该主位之灵即主管着该新来朝圣者所来自的那个超级宇宙。		16:2.1 (185.5) Just as the Eternal and Original Son is revealed through the persons of the constantly increasing number of divine Sons, so is the Infinite and Divine Spirit revealed through the channels of the Seven Master Spirits and their associated spirit groups. At the center of centers the Infinite Spirit is approachable, but not all who attain Paradise are immediately able to discern his personality and differentiated presence; but all who attain the central universe can and do immediately commune with one of the Seven Master Spirits, the one presiding over the superuniverse from which the newly arrived space pilgrim hails.
16:2.2 (186.1) 对于由众多宇宙所组成的宇宙来说，天堂之父只通过其上子发言，而上父和上子，只通过无限之灵而共同行动。在天堂和哈沃纳(Havona)以外，无限之灵只通过七个主位之灵的声音发言。		16:2.2 (186.1) To the universe of universes the Paradise Father speaks only through his Son, while he and the Son conjointly act only through the Infinite Spirit. Outside of Paradise and Havona the Infinite Spirit speaks only by the voices of the Seven Master Spirits.
16:2.3 (186.2) 在天堂-哈沃纳(Havona)系统的范围之内，无限之灵施加着一种亲身临在之影响；在别处，其亲身灵性临在则是通过七个主位之灵当中之一得以施加。因此，第三本源与中心在任一世界之上或在任一个人之内的超级宇宙灵性临在，是受那一部域的监管性主位之灵的独特本性所限制的。相反，灵性力与智性力的结合性力线，则通过七个主位之灵的途径，向内传至神灵之第三位格。		16:2.3 (186.2) The Infinite Spirit exerts an influence of personal presence within the confines of the Paradise-Havona system; elsewhere his personal spirit presence is exerted by and through one of the Seven Master Spirits. Therefore is the superuniverse spirit presence of the Third Source and Center on any world or in any individual conditioned by the unique nature of the supervisory Master Spirit of that segment of creation. Conversely, the combined lines of spirit force and intelligence pass inward to the Third Person of Deity by way of the Seven Master Spirits.
16:2.4 (186.3) 七个主位之灵被集体赋予了第三本源与中心的至高兼终极性属性。尽管他们当中的每一个都分享着这种禀赋，但只有作为一个整体时，他们才显露其全能、全知及全在的属性。他们当中没有任何一个，能如此全面地运作；作为不同个体，在施展这些至高性和终极性能力时，每一个都各自局限于其直接监管的那个超级宇宙。		16:2.4 (186.3) The Seven Master Spirits are collectively endowed with the supreme-ultimate attributes of the Third Source and Center. While each one individually partakes of this endowment, only collectively do they disclose the attributes of omnipotence, omniscience, and omnipresence. No one of them can so function universally; as individuals and in the exercise of these powers of supremacy and ultimacy each is personally limited to the superuniverse of immediate supervision.
16:2.5 (186.4) 已向你们讲述过的、所有关于共同行动者神性与人格性的一切事实，也都完全同样适用于七个主位之灵，他们是如此有效地按照其神性禀赋，并以其各不相同且独具特色的方式，将无限之灵分发给大宇宙的七个部分。因此，把无限之灵所有名称当中的任何一个或全部，应用到七个主位之灵的整体身上都是合适的。从整体上说，他们在所有次绝对层次上，与无限之灵都是同一的。		16:2.5 (186.4) All of everything which has been told you concerning the divinity and personality of the Conjoint Actor applies equally and fully to the Seven Master Spirits, who so effectively distribute the Infinite Spirit to the seven segments of the grand universe in accordance with their divine endowment and in the manner of their differing and individually unique natures. It would therefore be proper to apply to the collective group of seven any or all of the names of the Infinite Spirit. Collectively they are one with the Conjoint Creator on all subabsolute levels.
3. 各主位之灵的同一性和多样性 ^top		3. Identity and Diversity of the Master Spirits ^top
16:3.1 (186.5) 七个主位之灵是些难以形容的存有，但他们确切无疑是人格性的。他们都拥有名字，但我们选择按编号来介绍他们。作为无限之灵的首批人格化身，他们是类似的，但作为三位联合神灵七种可能组合的最初表达，他们在本质上又是截然不同的，这种本质上的不同，决定了他们在超级宇宙行为上的差异性。这七个主位之灵可被描述如下：		16:3.1 (186.5) The Seven Master Spirits are indescribable beings, but they are distinctly and definitely personal. They have names, but we elect to introduce them by number. As primary personalizations of the Infinite Spirit, they are akin, but as primary expressions of the seven possible associations of triune Deity, they are essentially diverse in nature, and this diversity of nature determines their differential of superuniverse conduct. These Seven Master Spirits may be described as follows:
16:3.2 (186.6) 一号主位之灵。从某种特定意义上来说，该灵是天堂之父的直接代表。他是万有之父力量、爱心和智慧的一种独特而有效的显现。他是众神秘告诫者（即思想调整者）之首脑的密切合作者和崇高顾问，而该首脑正是神之圣都上的人格化调整者学院的掌管者。在七个主位之灵的所有各种组合中，总是由一号主位之灵代表万有之父发言。		16:3.2 (186.6) Master Spirit Number One. In a special manner this Spirit is the direct representation of the Paradise Father. He is a peculiar and efficient manifestation of the power, love, and wisdom of the Universal Father. He is the close associate and supernal adviser of the chief of Mystery Monitors, that being who presides over the College of Personalized Adjusters on Divinington. In all associations of the Seven Master Spirits, it is always Master Spirit Number One who speaks for the Universal Father.
16:3.3 (186.7) 该灵主管着第一超级宇宙，在其不断展示无限之灵一个最初人格化身的神性本质之同时，似乎又特别与万有之父在品格上极为相像。他总是与处在第一超级宇宙总部的七个反射性之灵保持着亲身的联络。		16:3.3 (186.7) This Spirit presides over the first superuniverse and, while unfailingly exhibiting the divine nature of a primary personalization of the Infinite Spirit, seems more especially to resemble the Universal Father in character. He is always in personal liaison with the seven Reflective Spirits at the headquarters of the first superuniverse.
16:3.4 (187.1) 二号主位之灵。该灵充分描绘了永恒之子，即万物之头生者的无比本性和迷人品格。他总是与所有类别的神之圣子们保持着密切联系，无论是他们作为个体、还是以欢快密会之方式偶然来到该驻居性宇宙。在七个主位之灵的所有聚会当中，他总是代表永恒之子，并代其发言。		16:3.4 (187.1) Master Spirit Number Two. This Spirit adequately portrays the matchless nature and charming character of the Eternal Son, the first-born of all creation. He is always in close association with all orders of the Sons of God whenever they may happen to be in the residential universe as individuals or in joyous conclave. In all the assemblies of the Seven Master Spirits he always speaks for, and in behalf of, the Eternal Son.
16:3.5 (187.2) 该灵主管着二号超级宇宙的天命，且如同永恒之子那样在管理着这个广袤领域。他始终与处在第二超级宇宙首府的七个反射性之灵保持着联络。		16:3.5 (187.2) This Spirit directs the destinies of superuniverse number two and rules this vast domain much as would the Eternal Son. He is always in liaison with the seven Reflective Spirits situated at the capital of the second superuniverse.
16:3.6 (187.3) 三号主位之灵。该灵的人格本体尤其相像于无限之灵。他主管着无限之灵所属的许多高级人格体的活动和工作。他主持着他们的集会，并与单一起源于第三本源与中心的所有人格体保持着密切的联系。当七个主位之灵举行会议时，总是由三号主位之灵代表无限之灵发言。		16:3.6 (187.3) Master Spirit Number Three. This Spirit personality especially resembles the Infinite Spirit, and he directs the movements and work of many of the high personalities of the Infinite Spirit. He presides over their assemblies and is closely associated with all personalities who take exclusive origin in the Third Source and Center. When the Seven Master Spirits are in council, it is Master Spirit Number Three who always speaks for the Infinite Spirit.
16:3.7 (187.4) 该灵掌管着第三超级宇宙，且如同无限之灵那样管理着该部域的事务。他始终与处在第三超级宇宙总部的反射性之灵们保持着联络。		16:3.7 (187.4) This Spirit is in charge of superuniverse number three, and he administers the affairs of this segment much as would the Infinite Spirit. He is always in liaison with the Reflective Spirits at the headquarters of the third superuniverse.
16:3.8 (187.5) 四号主位之灵。该灵分享着上父与上子的综合本性，在七个主位之灵的会议中，该灵在涉及上父与上子的决策和步骤方面，具有决定性的影响。对于那些已到达无限之灵、从而成为觐见上子和上父的候选者们来说，该灵是首席主管者和顾问。他培育着起源于上父和上子的巨大人格体团队。当在七个主位之灵的组合中，有必要代表上父和上子发言时，总是由四号主位之灵代表他们发言。		16:3.8 (187.5) Master Spirit Number Four. Partaking of the combined natures of the Father and the Son, this Master Spirit is the determining influence regarding Father-Son policies and procedures in the councils of the Seven Master Spirits. This Spirit is the chief director and adviser of those ascendant beings who have attained the Infinite Spirit and thus have become candidates for seeing the Son and the Father. He fosters that enormous group of personalities taking origin in the Father and the Son. When it becomes necessary to represent the Father and the Son in the association of the Seven Master Spirits, it is always Master Spirit Number Four who speaks.
16:3.9 (187.6) 该灵依据其来自万有之父与永恒之子的独特属性组合，照料着大宇宙的第四部域。他总是与第四超级宇宙总部的反射性之灵们保持着亲身的联络。		16:3.9 (187.6) This Spirit fosters the fourth segment of the grand universe in accordance with his peculiar association of the attributes of the Universal Father and the Eternal Son. He is always in personal liaison with the Reflective Spirits of the headquarters of the fourth superuniverse.
16:3.10 (187.7) 五号主位之灵。该神性人格本体精巧地兼备了万有之父和无限之灵的品格。他是诸如力量主管者、力量汇聚者和物理控制者之类存有所属庞大团体的顾问。该灵也培育着所有起源于上父与共同行动者的人格体们。在七个主位之灵的会议中，当论及上父和上灵的态度时，总是由五号主位之灵来发言。		16:3.10 (187.7) Master Spirit Number Five. This divine personality who exquisitely blends the character of the Universal Father and the Infinite Spirit is the adviser of that enormous group of beings known as the power directors, power centers, and physical controllers. This Spirit also fosters all personalities taking origin in the Father and the Conjoint Actor. In the councils of the Seven Master Spirits, when the Father-Spirit attitude is in question, it is always Master Spirit Number Five who speaks.
16:3.11 (187.8) 该灵主管着第五超级宇宙的福祉，其行事方式就如同万有之父和无限之灵的共同行动。他总是与处在第五超级宇宙总部的反射性之灵们保持着联络。		16:3.11 (187.8) This Spirit directs the welfare of the fifth superuniverse in such a way as to suggest the combined action of the Universal Father and the Infinite Spirit. He is always in liaison with the Reflective Spirits at the headquarters of the fifth superuniverse.
16:3.12 (187.9) 六号主位之灵。该神性存有似乎描绘了永恒之子与无限之灵的综合品格。每当那些由上子和上灵所共同创造的受造物们会聚于中央宇宙，正是由该主位之灵充当他们的顾问；而每当七个主位之灵举行会议，需要代表永恒之子和无限之灵共同发言时，则总是由六号主位之灵来回应。		16:3.12 (187.9) Master Spirit Number Six. This divine being seems to portray the combined character of the Eternal Son and the Infinite Spirit. Whenever the creatures jointly created by the Son and the Spirit forgather in the central universe, it is this Master Spirit who is their adviser; and whenever, in the councils of the Seven Master Spirits, it becomes necessary to speak conjointly for the Eternal Son and the Infinite Spirit, it is Master Spirit Number Six who responds.
16:3.13 (188.1) 该灵主管着第六超级宇宙的事务，宛如永恒之子和无限之灵在主管着一样。他总是与第六超级宇宙总部的反射性之灵们保持着联络。		16:3.13 (188.1) This Spirit directs the affairs of the sixth superuniverse much as would the Eternal Son and the Infinite Spirit. He is always in liaison with the Reflective Spirits at the headquarters of the sixth superuniverse.
16:3.14 (188.2) 七号主位之灵。第七超级宇宙的主掌之灵是对万有之父、永恒之子和无限之灵三者的一种独特的同等描绘。该第七灵是所有有着三位联合起源之存有的培育顾问，他也是所有哈沃纳(Havona)扬升朝圣者们的顾问和指导者。那些低等的存有们，在上父、上子和上灵的共同照料下，终于到达了荣耀的宫殿。		16:3.14 (188.2) Master Spirit Number Seven. The presiding Spirit of the seventh superuniverse is a uniquely equal portrayal of the Universal Father, the Eternal Son, and the Infinite Spirit. The Seventh Spirit, the fostering adviser of all triune-origin beings, is also the adviser and director of all the ascending pilgrims of Havona, those lowly beings who have attained the courts of glory through the combined ministry of the Father, the Son, and the Spirit.
16:3.15 (188.3) 第七主位之灵并非对天堂三位一体有着不可分割的代表性；但一个众所周知的事实是，其人格性与灵性本质，正是对三个无限位格所形成的均等成分中共同行动者部分的描绘，这三个位格的神灵联合正是天堂三位一体，他们按此三位一体方式运作之职能，正是神之至高者的人格性与灵性本质之源。所以，第七主位之灵对于进化性至高者的灵性位格来说，显示了一种不可分割的人格性关系。因此，在主位之灵的天界会议中，当有必要投票以征求上父、上子与上灵的共同人格性态度，或者有必要描述至高存在者的灵性态度时，都是由七号主位之灵来运作的。他也因此理所当然地成为七个主位之灵天堂理事会的主持者。		16:3.15 (188.3) The Seventh Master Spirit is not organically representative of the Paradise Trinity; but it is a known fact that his personal and spiritual nature is the Conjoint Actor’s portraiture in equal proportions of the three infinite persons whose Deity union is the Paradise Trinity, and whose function as such is the source of the personal and spiritual nature of God the Supreme. Hence the Seventh Master Spirit discloses a personal and organic relationship to the spirit person of the evolving Supreme. Therefore in the Master Spirit councils on high, when it becomes necessary to cast the ballot for the combined personal attitude of the Father, Son, and Spirit or to depict the spiritual attitude of the Supreme Being, it is Master Spirit Number Seven who functions. He thus inherently becomes the presiding head of the Paradise council of the Seven Master Spirits.
16:3.16 (188.4) 七个主位之灵当中，没有任何一个可对天堂三位一体有着不可分割的代表性，但当他们联合而成为七重性神灵，该联合体在神灵性意义上 -- 但不是在人格性意义上 -- 等价于一个可与三位一体各职能相比拟的职能层次。在这个意义上，“七重性之灵”在职能上可与天堂三位一体相比拟。也正是在这一层意义上，七号主位之灵常常发言以证实三位一体之态度，或是说，在涉及三重性神灵联合体的态度，即天堂三位一体的态度时，充当七重性之灵联合体态度的发言者。		16:3.16 (188.4) No one of the Seven Spirits is organically representative of the Paradise Trinity, but when they unite as sevenfold Deity, this union in a deity sense—not in a personal sense—equivalates to a functional level associable with Trinity functions. In this sense the “Sevenfold Spirit” is functionally associable with the Paradise Trinity. It is also in this sense that Master Spirit Number Seven sometimes speaks in confirmation of Trinity attitudes or, rather, acts as spokesman for the attitude of the Sevenfold-Spirit-union regarding the attitude of the Threefold-Deity-union, the attitude of the Paradise Trinity.
16:3.17 (188.5) 由此，第七主位之灵的多重性职能就从涉及到对上父、上子和上灵人格性本质的综合描绘，到对神之至高者人格性态度的代表，进而到对天堂三位一体神灵性态度的展示。而且，在某些方面，该主掌之灵也同样也对终极者和至高-终极者的态度有所表达。		16:3.17 (188.5) The multiple functions of the Seventh Master Spirit thus range from a combined portraiture of the personal natures of the Father, Son, and Spirit, through a representation of the personal attitude of God the Supreme, to a disclosure of the deity attitude of the Paradise Trinity. And in certain respects this presiding Spirit is similarly expressive of the attitudes of the Ultimate and of the Supreme-Ultimate.
16:3.18 (188.6) 也正是七号主位之灵，以其多重能力，亲身发起了一个进程，以让来自时间性世界的扬升候选者们对不可分之至高神灵试图达到理解。这种理解包含着一种对至高性三位一体永存性主权的把握，此主权是如此地与至高存在者渐增的经验性主权概念相协调，以致构成了受造物对于至高性统一体的把握。受造物对于这三种要素的认知，就相当于哈沃纳(Havona)朝圣者对于三位一体实相的理解，它会赋予时间性朝圣者们最终参透三位一体的能力，去发现神灵的这三个无限位格。		16:3.18 (188.6) It is Master Spirit Number Seven who, in his multiple capacities, personally sponsors the progress of the ascension candidates from the worlds of time in their attempts to achieve comprehension of the undivided Deity of Supremacy. Such comprehension involves a grasp of the existential sovereignty of the Trinity of Supremacy so co-ordinated with a concept of the growing experiential sovereignty of the Supreme Being as to constitute the creature grasp of the unity of Supremacy. Creature realization of these three factors equals Havona comprehension of Trinity reality and endows the pilgrims of time with the ability eventually to penetrate the Trinity, to discover the three infinite persons of Deity.
16:3.19 (188.7) 哈沃纳(Havona)朝圣者们在完全找到神之至高者方面的能力不足，由第七主位之灵所补偿，从这一特定意义上来说，其三位联合性本质正是对至高者灵性位格的展示。在当今这个至高者位格无法接近的宇宙世代，七号主位之灵在扬升受造物的个体关系事务方面，便替代神而运作着。他是这样的一个高等灵性存有，以致当所有扬升者到达荣耀之中心时，肯定都能认识他，并在一定程度上了解他。		16:3.19 (188.7) The inability of the Havona pilgrims fully to find God the Supreme is compensated by the Seventh Master Spirit, whose triune nature in such a peculiar manner is revelatory of the spirit person of the Supreme. During the present universe age of the noncontactability of the person of the Supreme, Master Spirit Number Seven functions in the place of the God of ascendant creatures in the matter of personal relationships. He is the one high spirit being that all ascenders are certain to recognize and somewhat comprehend when they reach the centers of glory.
16:3.20 (189.1) 该主位之灵总是与第七超级宇宙、即我们自身造物部域的总部尤沃萨(Uversa)上的反射性之灵们保持着联络。他对于奥温顿(Orvonton)的管理，展示出上父、上子与上灵之神性本质协调融合所产生的奇妙匀称性。		16:3.20 (189.1) This Master Spirit is always in liaison with the Reflective Spirits of Uversa, the headquarters of the seventh superuniverse, our own segment of creation. His administration of Orvonton discloses the marvelous symmetry of the co-ordinate blending of the divine natures of Father, Son, and Spirit.
4. 各主位之灵的属性与职能 ^top		4. Attributes and Functions of the Master Spirits ^top
16:4.1 (189.2) 七个主位之灵是无限之灵对于进化性宇宙的充分代表。他们在各种能量、心智及属灵关系中代表着第三本源与中心。在他们作为共同行动者宇宙管理控制之协调首脑而运作的同时，不要忘记他们是起源于天堂各神灵的创造行为。确确实实地，这七灵是三位联合性神灵的人格化物理力量、宇宙心智及灵性临在，是“被派往整个宇宙的神之七灵”。		16:4.1 (189.2) The Seven Master Spirits are the full representation of the Infinite Spirit to the evolutionary universes. They represent the Third Source and Center in the relationships of energy, mind, and spirit. While they function as the co-ordinating heads of the universal administrative control of the Conjoint Actor, do not forget that they have their origin in the creative acts of the Paradise Deities. It is literally true that these Seven Spirits are the personalized physical power, cosmic mind, and spiritual presence of the triune Deity, “the Seven Spirits of God sent forth to all the universe.”
16:4.2 (189.3) 各主位之灵的独特之处在于，他们在所有除了绝对以外的宇宙实相层级上运作。因此，他们是所有超级宇宙活动层次上的所有方面管理事务的完美有效之监督者。对于凡人心智来说，去对各主位之灵做很深刻的了解是很困难的，因为他们的工作是那样地高度专属化，而又是那样无所不包，是那样异常地具有物质性，而同时又是那样精巧地富有灵性。这些宇宙心智的万能创造者们，是宇宙力量主管者们的先祖，而他们自身又是广袤无边的灵性受造物世界的至高主管者。		16:4.2 (189.3) The Master Spirits are unique in that they function on all universe levels of reality excepting the absolute. They are, therefore, efficient and perfect supervisors of all phases of administrative affairs on all levels of superuniverse activities. It is difficult for the mortal mind to understand very much about the Master Spirits because their work is so highly specialized yet all-embracing, so exceptionally material and at the same time so exquisitely spiritual. These versatile creators of the cosmic mind are the ancestors of the Universe Power Directors and are, themselves, supreme directors of the vast and far-flung spirit-creature creation.
16:4.3 (189.4) 七个主位之灵是宇宙力量主管者及其同伴的创造者，这些实体对于大宇宙的物理能量之组织、控制和调节都是必不可少的。同是这些主位之灵们，也在形成和组织各地方宇宙的工作中，从物质上协助造物之子们。		16:4.3 (189.4) The Seven Master Spirits are the creators of the Universe Power Directors and their associates, entities who are indispensable to the organization, control, and regulation of the physical energies of the grand universe. And these same Master Spirits very materially assist the Creator Sons in the work of shaping and organizing the local universes.
16:4.4 (189.5) 我们无法追溯到主位之灵们的宇宙能量工作与无条件绝对的力运作之间的任何人格性关联。处于主位之灵管辖之下的能量显现，都是受到来自于天堂周边的主管；它们看似并不以任何直接方式与隶属于天堂下表面的力现象有所关联。		16:4.4 (189.5) We are unable to trace any personal connection between the cosmic-energy work of the Master Spirits and the force functions of the Unqualified Absolute. The energy manifestations under the jurisdiction of the Master Spirits are all directed from the periphery of Paradise; they do not appear to be in any direct manner associated with the force phenomena identified with the nether surface of Paradise.
16:4.5 (189.6) 毫无疑问，当我们遇到各种灵质性力量监督者的职能性活动时，我们便与主位之灵们的某些未被揭示的活动相面对了。除了这些物理控制者和灵性侍奉者的先祖之外，还有谁能够设法把物质性和属灵性的能量结合起来，以产生一种此前未存的宇宙实相层面 -- 灵质性实体与灵质性心智？		16:4.5 (189.6) Unquestionably, when we encounter the functional activities of the various Morontia Power Supervisors, we are face to face with certain of the unrevealed activities of the Master Spirits. Who, aside from these ancestors of both physical controllers and spirit ministers, could have contrived so to combine and associate material and spiritual energies as to produce a hitherto nonexistent phase of universe reality—morontia substance and morontia mind?
16:4.6 (189.7) 众多灵性世界所属的实相之中，有很多是灵质性类别的。这是一种玉苒厦(Urantia)上所完全未知的宇宙实相层面。人格体存在之目标是属灵性的，但灵质性造物总会介入，在拥有凡人起源的物质性领域和有着先进灵性地位的超级宇宙领域之间，架设起沟通的桥梁。而正是在这一领域中，主位之灵们对于人类的天堂扬升计划做出了其巨大贡献。		16:4.6 (189.7) Much of the reality of the spiritual worlds is of the morontia order, a phase of universe reality wholly unknown on Urantia. The goal of personality existence is spiritual, but the morontia creations always intervene, bridging the gulf between the material realms of mortal origin and the superuniverse spheres of advancing spiritual status. It is in this realm that the Master Spirits make their great contribution to the plan of man’s Paradise ascension.
16:4.7 (190.1) 七个主位之灵都有其自身代表者们，在整个大宇宙之中运作着；但由于这些从属存有的大多数，与凡人趋向天堂完美的进展扬升计划并不直接相关，所以对于他们，所揭示的很少，甚或是一无所知。对于人类的理解来说，七个主位之灵的许多许多活动都是被隐藏的，因为它们与你们的天堂扬升问题绝没有任何直接关联。		16:4.7 (190.1) The Seven Master Spirits have personal representatives who function throughout the grand universe; but since a large majority of these subordinate beings are not directly concerned with the ascendant scheme of mortal progression in the path of Paradise perfection, little or nothing has been revealed about them. Much, very much, of the activity of the Seven Master Spirits remains hidden from human understanding because in no way does it directly pertain to your problem of Paradise ascent.
16:4.8 (190.2) 尽管我们无法提供确切证据，但很有可能的是，奥温顿(Orvonton)的主位之灵在以下各个活动领域中，施加着一种决定性的影响：		16:4.8 (190.2) It is highly probable, though we cannot offer definite proof, that the Master Spirit of Orvonton exerts a decided influence in the following spheres of activity:
16:4.9 (190.3) 1. 地方宇宙生命载运者们的生命引发过程。		16:4.9 (190.3) 1. The life-initiation procedures of the local universe Life Carriers.
16:4.10 (190.4) 2. 由一个地方宇宙造物之灵将辅助心智之灵赠与到各世界的生命启动过程。		16:4.10 (190.4) 2. The life activations of the adjutant mind-spirits bestowed upon the worlds by a local universe Creative Spirit.
16:4.11 (190.5) 3. 由有组织物质之线性引力回应单元所表现出的能量显现上的波动。		16:4.11 (190.5) 3. The fluctuations in energy manifestations exhibited by the linear-gravity-responding units of organized matter.
16:4.12 (190.6) 4. 从无条件绝对的掌控中完全释放出来，从而对线性引力的直接影响有所回应，并且对宇宙力量主管者及其同伴之操作有所回应的新兴能量作用。		16:4.12 (190.6) 4. The behavior of emergent energy when fully liberated from the grasp of the Unqualified Absolute, thus becoming responsive to the direct influence of linear gravity and to the manipulations of the Universe Power Directors and their associates.
16:4.13 (190.7) 5. 地方宇宙造物之灵所属的侍奉之灵的赠与，在玉苒厦(Urantia)上，该灵就被称为圣灵(Holy Spirit)。		16:4.13 (190.7) 5. The bestowal of the ministry spirit of a local universe Creative Spirit, known on Urantia as the Holy Spirit.
16:4.14 (190.8) 6. 随后的赠与圣子之灵的赠与，在玉苒厦(Urantia)上，该灵被称为抚慰者或真理之灵。		16:4.14 (190.8) 6. The subsequent bestowal of the spirit of the bestowal Sons, on Urantia called the Comforter or the Spirit of Truth.
16:4.15 (190.9) 7. 地方宇宙和超级宇宙的反射性机制。与这一奇特现象相关的许多特色，如果不假设主位之灵与无限之灵和至高存在者协同活动的话，是很难得以合理解释或理性了解的。		16:4.15 (190.9) 7. The reflectivity mechanism of the local universes and the superuniverse. Many features connected with this extraordinary phenomenon can hardly be reasonably explained or rationally understood without postulating the activity of the Master Spirits in association with the Conjoint Actor and the Supreme Being.
16:4.16 (190.10) 尽管我们无法充分理解七个主位之灵的多样性工作，但我们能够肯定，在广泛的宇宙活动领域中，有两个领域是与他们完全不相干的：即思想调整者的赠与和照料，以及无条件绝对所执行的那些神秘莫测的职能。		16:4.16 (190.10) Notwithstanding our failure adequately to comprehend the manifold workings of the Seven Master Spirits, we are confident there are two realms in the vast range of universe activities with which they have nothing whatever to do: the bestowal and ministry of the Thought Adjusters and the inscrutable functions of the Unqualified Absolute.
5. 与受造物之关系 ^top		5. Relation to Creatures ^top
16:5.1 (190.11) 大宇宙的每一个部域，每一个单独的宇宙及世界，都得益于所有七个主位之灵的统一协商与智慧，但每个却只能受到他们当中之一的亲身照管与熏染。每一个主位之灵的人格性本质，都会完全弥漫且独特决定着其超级宇宙。		16:5.1 (190.11) Each segment of the grand universe, each individual universe and world, enjoys the benefits of the united counsel and wisdom of all Seven Master Spirits but receives the personal touch and tinge of only one. And the personal nature of each Master Spirit entirely pervades and uniquely conditions his superuniverse.
16:5.2 (190.12) 经由这种来自七个主位之灵的人格性影响，天堂和哈沃纳(Havona)以外的每一类智能物存有的每一个受造物，必定都会带有那表现出七个主位之灵当中之一先祖本质的典型印记。就七个超级宇宙而论，每一个本地受造物，无论人或是天使，都将永远带有这一代表出生身份证明的标记。		16:5.2 (190.12) Through this personal influence of the Seven Master Spirits every creature of every order of intelligent beings, outside of Paradise and Havona, must bear the characteristic stamp of individuality indicative of the ancestral nature of some one of these Seven Paradise Spirits. As concerns the seven superuniverses, each native creature, man or angel, will forever bear this badge of natal identification.
16:5.3 (191.1) 七个主位之灵并不直接深入到空间进化世界单个受造物的物质性心智之中。玉苒厦(Urantia)的凡人们，并不会体验到奥温顿(Orvonton)主位之灵亲身的智灵性影响之临在。假如该主位之灵在一个居住性世界的较早期进化世代中，确实与单个凡人心智有过任何类型的接触，那么它必然是借助该地方宇宙造物之灵的侍奉而发生的，后者是主持每个地方宇宙天命的神之造物圣子的配偶与同伴。但这位造物母灵，在本质和特性上，则非常近似于奥温顿(Orvonton)的主位之灵。		16:5.3 (191.1) The Seven Master Spirits do not directly invade the material minds of the individual creatures on the evolutionary worlds of space. The mortals of Urantia do not experience the personal presence of the mind-spirit influence of the Master Spirit of Orvonton. If this Master Spirit does attain any sort of contact with the individual mortal mind during the earlier evolutionary ages of an inhabited world, it must occur through the ministry of the local universe Creative Spirit, the consort and associate of the Creator Son of God who presides over the destinies of each local creation. But this very Creative Mother Spirit is, in nature and character, quite like the Master Spirit of Orvonton.
16:5.4 (191.2) 一个主位之灵的物理性印记，是人之物质性起源的一部分。人的整个灵质性生涯，都是在这同一主位之灵的持续影响之下度过。这一点并不奇怪：这样一个扬升凡人的嗣后灵性生涯，从未彻底根除这同一监督之灵的典型印记。一个主位之灵的印记，对于凡人扬升的每一个前哈沃纳(Havona)阶段存在来说，都是基本性的。		16:5.4 (191.2) The physical stamp of a Master Spirit is a part of man’s material origin. The entire morontia career is lived under the continuing influence of this same Master Spirit. It is hardly strange that the subsequent spirit career of such an ascending mortal never fully eradicates the characteristic stamp of this same supervising Spirit. The impress of a Master Spirit is basic to the very existence of every pre-Havona stage of mortal ascension.
16:5.5 (191.3) 在进化性凡人生活经历中所展现出的各种独特人格倾向，在每个超级宇宙中都是典型性的，它们是对该支配性主位之灵本性的直接表达，它们从未被彻底抹杀过，即使在这些扬升者都受到哈沃纳(Havona)十亿教育星球上的长期培训与统一锻炼之后也不会。甚至连嗣后的浓郁天堂教化也并不足以根除这些有着超级宇宙来源的标记。在整个永恒当中，一个扬升凡人将表现出其出身超级宇宙的主管之灵的特性。即使是在终局性团队中，当需要达到或者描绘一种与进化性造物的完整性三位一体关系时，也总是让七位终局者为一组集合起来，每位都来自各自的超级宇宙。		16:5.5 (191.3) The distinctive personality trends exhibited in the life experience of evolutionary mortals, which are characteristic in each superuniverse, and which are directly expressive of the nature of the dominating Master Spirit, are never fully effaced, not even after such ascenders are subjected to the long training and unifying discipline encountered on the one billion educational spheres of Havona. Even the subsequent intense Paradise culture does not suffice to eradicate the earmarks of superuniverse origin. Throughout all eternity an ascendant mortal will exhibit traits indicative of the presiding Spirit of his superuniverse of nativity. Even in the Corps of the Finality, when it is desired to arrive at or to portray a complete Trinity relationship to the evolutionary creation, always a group of seven finaliters is assembled, one from each superuniverse.
6. 宇宙心智 ^top		6. The Cosmic Mind ^top
16:6.1 (191.4) 各主位之灵是宇宙心智、即大宇宙智性潜能的七重性之源。该宇宙心智是第三本源与中心所属心智的一种次绝对性显现，并且在职能上与正在进化的至高存在者之心智有所关联。		16:6.1 (191.4) The Master Spirits are the sevenfold source of the cosmic mind, the intellectual potential of the grand universe. This cosmic mind is a subabsolute manifestation of the mind of the Third Source and Center and, in certain ways, is functionally related to the mind of the evolving Supreme Being.
16:6.2 (191.5) 在像玉苒厦(Urantia)这样的一个世界上，我们不会遇到七个主位之灵对于人类事务的直接影响。你们生活在内巴顿(Nebadon)造物之灵的直接影响之下。虽然如此，这些同样的主位之灵们仍然支配着所有受造物心智的基本反应，因为他们是智性与灵性潜能的真实源头，而这些潜能在各个地方宇宙中得以专属化，以应用到那些居住在各个时空进化世界的个体生活当中。		16:6.2 (191.5) On a world like Urantia we do not encounter the direct influence of the Seven Master Spirits in the affairs of the human races. You live under the immediate influence of the Creative Spirit of Nebadon. Nevertheless these same Master Spirits dominate the basic reactions of all creature mind because they are the actual sources of the intellectual and spiritual potentials which have been specialized in the local universes for function in the lives of those individuals who inhabit the evolutionary worlds of time and space.
16:6.3 (191.6) 宇宙心智这一事实，解释了不同类型的人类与超人类心智之间的亲族关系。不只是有同类之灵会相互吸引，而且同类之心智也会互相友善，且倾向于彼此合作。人类心智，常被观察到沿循一些有着惊人相似性和莫名契合性的渠道运行着。		16:6.3 (191.6) The fact of the cosmic mind explains the kinship of various types of human and superhuman minds. Not only are kindred spirits attracted to each other, but kindred minds are also very fraternal and inclined towards co-operation the one with the other. Human minds are sometimes observed to be running in channels of astonishing similarity and inexplicable agreement.
16:6.4 (191.7) 在宇宙心智的所有人格性交往中，存在着一种品质，可以称之为“真实性回应”。正是依赖意志受造物们所具有的这种普遍性宇宙禀赋，才使得他们免于成为那些隐含于科学、哲学和宗教中的先验性假设的无助受害者。宇宙心智这种对真实性的敏感性，会对实相的某些方面有所回应，正如能质会对引力有所回应一样。更为准确地说，这些超物质性实相，亦如此对宇宙心智有所回应。		16:6.4 (191.7) There exists in all personality associations of the cosmic mind a quality which might be denominated the “reality response.” It is this universal cosmic endowment of will creatures which saves them from becoming helpless victims of the implied a priori assumptions of science, philosophy, and religion. This reality sensitivity of the cosmic mind responds to certain phases of reality just as energy-material responds to gravity. It would be still more correct to say that these supermaterial realities so respond to the mind of the cosmos.
16:6.5 (192.1) 宇宙心智持续不断地在三种宇宙实相层次上有所回应（辨识出回应）。对于推理清晰及思考深刻的心智来说，这些回应是不证自明的。这些实相层次是：		16:6.5 (192.1) The cosmic mind unfailingly responds (recognizes response) on three levels of universe reality. These responses are self-evident to clear-reasoning and deep-thinking minds. These levels of reality are:
16:6.6 (192.2) 1. 因果性 -- 该实相范围包含各种物理性感官、具有逻辑一致性的各个科学领域、事实与非事实的分化、基于宇宙回应之上的各种反思性结论。这是宇宙辨别力的数理性形式。		16:6.6 (192.2) 1. Causation—the reality domain of the physical senses, the scientific realms of logical uniformity, the differentiation of the factual and the nonfactual, reflective conclusions based on cosmic response. This is the mathematical form of the cosmic discrimination.
16:6.7 (192.3) 2. 责任性 -- 该实相范围包含哲学领域中的道德规范、理性之舞台、对于相对性是非的认知。这是宇宙辨别力的评判性形式。		16:6.7 (192.3) 2. Duty—the reality domain of morals in the philosophic realm, the arena of reason, the recognition of relative right and wrong. This is the judicial form of the cosmic discrimination.
16:6.8 (192.4) 3. 崇拜性 -- 该灵性实相范围包含宗教体验、对神之友伴关系的亲身理解、对灵性价值的认识、对永恒性续存的确信、从神之众仆身份扬升至神之众子身份所带来的极乐与解脱。这是宇宙心智的最高洞见，即宇宙辨别力的虔诚性、崇拜性形式。		16:6.8 (192.4) 3. Worship—the spiritual domain of the reality of religious experience, the personal realization of divine fellowship, the recognition of spirit values, the assurance of eternal survival, the ascent from the status of servants of God to the joy and liberty of the sons of God. This is the highest insight of the cosmic mind, the reverential and worshipful form of the cosmic discrimination.
16:6.9 (192.5) 这些科学性、道德性及属灵性的洞见，这些宇宙性回应，是固有于宇宙心智之中的，该心智赋给了一切意志受造物。生存之体验永远在发展这三种宇宙性直觉；它们在具有反思性思考的自我意识中是本质性的。但很不幸的是，在玉苒厦(Urantia)上，很少有人乐于培养这些勇敢而独立的宇宙性思考品质。		16:6.9 (192.5) These scientific, moral, and spiritual insights, these cosmic responses, are innate in the cosmic mind, which endows all will creatures. The experience of living never fails to develop these three cosmic intuitions; they are constitutive in the self-consciousness of reflective thinking. But it is sad to record that so few persons on Urantia take delight in cultivating these qualities of courageous and independent cosmic thinking.
16:6.10 (192.6) 在地方宇宙的心智赋予中，这三种宇宙心智之洞见构成了先验性条件，它使人有可能在科学、哲学和宗教领域内，成为一个理性而自觉的人格体。换言之，对无限之神的这三种显现之真实性的认知，是通过一种自我启示之宇宙性手段。物质能量是通过各个感官的数理性逻辑而得以认知的；心智理性直觉地知晓其道德责任；灵性信仰（崇拜）是具有灵性体验之真实性的宗教。这三种存在于反思性思考之中的基本要素，既可在人格发展中得以协调统一，也可在其各自的职能上变得不相称，以至几不相关。但当它们变得统一，它们便会产生一种独特的品格，它由事实性科学、道德性哲学及真正宗教性体验的相关物所组成。正是这三种宇宙性直觉，对人类在事物意义及价值方面的体验，给予客观的有效性、真实性。		16:6.10 (192.6) In the local universe mind bestowals, these three insights of the cosmic mind constitute the a priori assumptions which make it possible for man to function as a rational and self-conscious personality in the realms of science, philosophy, and religion. Stated otherwise, the recognition of the reality of these three manifestations of the Infinite is by a cosmic technique of self-revelation. Matter-energy is recognized by the mathematical logic of the senses; mind-reason intuitively knows its moral duty; spirit-faith (worship) is the religion of the reality of spiritual experience. These three basic factors in reflective thinking may be unified and co-ordinated in personality development, or they may become disproportionate and virtually unrelated in their respective functions. But when they become unified, they produce a strong character consisting in the correlation of a factual science, a moral philosophy, and a genuine religious experience. And it is these three cosmic intuitions that give objective validity, reality, to man’s experience in and with things, meanings, and values.
16:6.11 (192.7) 教育之目的是在于去发展人类心智中的这些固有禀赋，并使之更为敏锐；文明之目的是在于去表现它们；生活体验之目的是在于去理解它们；宗教之目的是在于去升华它们；而人格之目的则是在于去统合它们。		16:6.11 (192.7) It is the purpose of education to develop and sharpen these innate endowments of the human mind; of civilization to express them; of life experience to realize them; of religion to ennoble them; and of personality to unify them.
7. 道德、美德与人格体 ^top		7. Morals, Virtue, and Personality ^top
16:7.1 (192.8) 智力本身无法解释道德的本性。德性、美德，对于人类人格体来说是固有的。道德直觉，即对责任的理解，是人类心智禀赋的一个组成部分，且与人类本性中其他不可分割物：即科学上的好奇心与灵性上的洞见，是相互关联的。就智力而论，人类的智力远超过其动物近亲们的智力，但正是其道德及信仰性本质，尤其使他与动物世界区别开来。		16:7.1 (192.8) Intelligence alone cannot explain the moral nature. Morality, virtue, is indigenous to human personality. Moral intuition, the realization of duty, is a component of human mind endowment and is associated with the other inalienables of human nature: scientific curiosity and spiritual insight. Man’s mentality far transcends that of his animal cousins, but it is his moral and religious natures that especially distinguish him from the animal world.
16:7.2 (193.1) 动物的选择性回应只限于其肌肉运动行为层次。高等动物所被假定的洞察力，也只是在肌肉运动层次上，并且通常仅在肌肉运动的试错体验后才出现。人类则能够在所有的探索或试验之前，锻炼其科学性、道德性及属灵性的洞察力。		16:7.2 (193.1) The selective response of an animal is limited to the motor level of behavior. The supposed insight of the higher animals is on a motor level and usually appears only after the experience of motor trial and error. Man is able to exercise scientific, moral, and spiritual insight prior to all exploration or experimentation.
16:7.3 (193.2) 只有一个人格体，才能在其行事之前，就知道它正在做什么；只有人格体们才在体验之前已具有洞察力。一个人格体能够在它跳跃之前先察看一番，因此既能通过察看，也能通过跳跃来学习。一个非人格性动物，则只能通过跳跃来学习。		16:7.3 (193.2) Only a personality can know what it is doing before it does it; only personalities possess insight in advance of experience. A personality can look before it leaps and can therefore learn from looking as well as from leaping. A nonpersonal animal ordinarily learns only by leaping.
16:7.4 (193.3) 作为体验之结果，一个动物变得能去检视达到目标的不同方式，并根据其积累的经验，去选择一种方式。但一个人格体亦会检视其目标本身，并判定其值得性、其价值。智力本身能够辨别出达到某些无差别之目标的最佳方式，但一个有道德的存有，则会具有一种洞察力，使他可以对各种目标加以辨别，同样，也对各种方式加以区分。一个选择美德的道德存有，无论如何是明智的。他知道自己正在做什么，为何他要这样做，他正在去往哪里，以及怎样他才能到达那里。		16:7.4 (193.3) As a result of experience an animal becomes able to examine the different ways of attaining a goal and to select an approach based on accumulated experience. But a personality can also examine the goal itself and pass judgment on its worth-whileness, its value. Intelligence alone can discriminate as to the best means of attaining indiscriminate ends, but a moral being possesses an insight which enables him to discriminate between ends as well as between means. And a moral being in choosing virtue is nonetheless intelligent. He knows what he is doing, why he is doing it, where he is going, and how he will get there.
16:7.5 (193.4) 当人未能辨别出其世间奋斗之目标，他就会发现自身在动物的生存层次上运作。他未能让自己利用那物质性敏锐力、道德性辨别力及属灵性洞察力这些优越的有利条件，而这些正是其作为一个人格性存有而被赋予的宇宙心智禀赋中不可或缺的一部分。		16:7.5 (193.4) When man fails to discriminate the ends of his mortal striving, he finds himself functioning on the animal level of existence. He has failed to avail himself of the superior advantages of that material acumen, moral discrimination, and spiritual insight which are an integral part of his cosmic-mind endowment as a personal being.
16:7.6 (193.5) 美德便是正义性 -- 即与宇宙的一致性。提到各种美德，并不在于去定义它们，而是要去活出它们，从而去了解它们。美德并不只是知识，也不单纯是智慧，它更是在达到各个具有宇宙性成就的扬升层次过程中所获得的进步性经验实相。在凡人的日常生活中，美德是通过不断选择弃恶扬善才得以实现的，而这样的选择能力，便是具有道德本性的证据。		16:7.6 (193.5) Virtue is righteousness—conformity with the cosmos. To name virtues is not to define them, but to live them is to know them. Virtue is not mere knowledge nor yet wisdom but rather the reality of progressive experience in the attainment of ascending levels of cosmic achievement. In the day-by-day life of mortal man, virtue is realized by the consistent choosing of good rather than evil, and such choosing ability is evidence of the possession of a moral nature.
16:7.7 (193.6) 人对善恶的选择，不仅受到其对道德本性之敏锐度的影响，也受到诸如无知、幼稚和妄想等因素的影响。程度感也与美德的施行相关，因为当受到扭曲或欺骗而导致择小弃大时，恶就可能会被犯下。于是相对性评估或比较性度量之手段，便进入到了道德领域的美德实践当中。		16:7.7 (193.6) Man’s choosing between good and evil is influenced, not only by the keenness of his moral nature, but also by such influences as ignorance, immaturity, and delusion. A sense of proportion is also concerned in the exercise of virtue because evil may be perpetrated when the lesser is chosen in the place of the greater as a result of distortion or deception. The art of relative estimation or comparative measurement enters into the practice of the virtues of the moral realm.
16:7.8 (193.7) 假如没有度量的手段，即体现在其对意义之详察能力当中的辨别力，人的道德本性将会是无所依凭的。同样，假如没有会产生灵性价值意识的宇宙洞察力，道德选择也将是徒劳无功的。从智性的观点看，人之所以上升到一个道德存有的层次，正是因为他被赋予了人格本体的缘故。		16:7.8 (193.7) Man’s moral nature would be impotent without the art of measurement, the discrimination embodied in his ability to scrutinize meanings. Likewise would moral choosing be futile without that cosmic insight which yields the consciousness of spiritual values. From the standpoint of intelligence, man ascends to the level of a moral being because he is endowed with personality.
16:7.9 (193.8) 德性永远不可能借由法律或者强力来推进。它是一种个人性及自由意志性的事务，而且必须要通过盛德之人与那些在道德上较少回应、但仍在某种程度上渴望履行上父意志的人们接触感染所传播。		16:7.9 (193.8) Morality can never be advanced by law or by force. It is a personal and freewill matter and must be disseminated by the contagion of the contact of morally fragrant persons with those who are less morally responsive, but who are also in some measure desirous of doing the Father’s will.
16:7.10 (193.9) 道德行为是那样一些人类施行，它们以最高的智性为特征，以选择性辨别力为指导，去择取较高目的，并同时选取道德方式以达到这些目的。这样的行为是道德高尚的。而最高的美德，则莫过于全心地选择履行天父的意志。		16:7.10 (193.9) Moral acts are those human performances which are characterized by the highest intelligence, directed by selective discrimination in the choice of superior ends as well as in the selection of moral means to attain these ends. Such conduct is virtuous. Supreme virtue, then, is wholeheartedly to choose to do the will of the Father in heaven.
8. 玉苒厦(Urantia)人格体 ^top		8. Urantia Personality ^top
16:8.1 (194.1) 万有之父把人格本体赠与到无数类存有身上，以让他们在各个不同的宇宙现实层次上运作。玉苒厦(Urantia)人类被赋予了有限性凡人类型的人格本体，从而在神的扬升之子的层次上运作。		16:8.1 (194.1) The Universal Father bestows personality upon numerous orders of beings as they function on diverse levels of universe actuality. Urantia human beings are endowed with personality of the finite-mortal type, functioning on the level of the ascending sons of God.
16:8.2 (194.2) 虽然我们很难对人格体进行定义，但我们可以试图阐明我们对众多已知要素的理解，这些要素有助于构成由物质性、心智性和属灵性能量所形成的组合体，而这些能量的相互组合会形成一种机制，万有之父藉此机制使其所赠与的人格本体得以运作。		16:8.2 (194.2) Though we can hardly undertake to define personality, we may attempt to narrate our understanding of the known factors which go to make up the ensemble of material, mental, and spiritual energies whose interassociation constitutes the mechanism wherein and whereon and wherewith the Universal Father causes his bestowed personality to function.
16:8.3 (194.3) 人格本体是一种有着原初本性的独特赠与物，其存在是独立于、且先于思想调整者之赠与的。尽管如此，调整者的临在确实会加强人格本体的品质性显现。各个思想调整者，当他们从上父那儿前来之时，在本性上是一致的，但人格本体却是多样的、原初的和独有的；人格本体的表现还进一步受到有着物质性、心智性和属灵性本质的组合性能量之本性与品质的调节与限制，这些能量构成了供人格本体表现所用的有机体载具。		16:8.3 (194.3) Personality is a unique endowment of original nature whose existence is independent of, and antecedent to, the bestowal of the Thought Adjuster. Nevertheless, the presence of the Adjuster does augment the qualitative manifestation of personality. Thought Adjusters, when they come forth from the Father, are identical in nature, but personality is diverse, original, and exclusive; and the manifestation of personality is further conditioned and qualified by the nature and qualities of the associated energies of a material, mindal, and spiritual nature which constitute the organismal vehicle for personality manifestation.
16:8.4 (194.4) 众多人格本体或许是相似的，但他们永不会是相同的。一个给定序列、类型、类别或模式的众多个体之间，可以是彼此近似的，但他们永不会是完全同一的。人格本体是一个个体的那样一种特性，我们了解它是什么，它能使我们在某个将来时刻识别出该存有，而不论其在外形上、心智上或灵性状态上发生了任何性质及程度的变化。人格本体是任何个体的那样一个组成部分，它能使我们认出并明确地识别出那个人就是我们从前所知的那一位，无论他因其人格本体所具的表现与显现之载具的改变，而变化有多么大。		16:8.4 (194.4) Personalities may be similar, but they are never the same. Persons of a given series, type, order, or pattern may and do resemble one another, but they are never identical. Personality is that feature of an individual which we know, and which enables us to identify such a being at some future time regardless of the nature and extent of changes in form, mind, or spirit status. Personality is that part of any individual which enables us to recognize and positively identify that person as the one we have previously known, no matter how much he may have changed because of the modification of the vehicle of expression and manifestation of his personality.
16:8.5 (194.5) 受造物人格本体因凡人行为反应中两种自现性及典型性现象而得以区分：即自我意识及相伴的相对性自由意志。		16:8.5 (194.5) Creature personality is distinguished by two self-manifesting and characteristic phenomena of mortal reactive behavior: self-consciousness and associated relative free will.
16:8.6 (194.6) 自我意识包含着对人格本体实在性的智性认知；它也包含着对其他人格本体实相的认知能力。它表明了在各种宇宙实相中进行个性化体验的能力，相当于在宇宙的各种人格本体关系中身份地位之获得。自我意识意味着对于心智照料之实在性的认知，及对于创造性、决定性自由意志之相对独立性的理解。		16:8.6 (194.6) Self-consciousness consists in intellectual awareness of personality actuality; it includes the ability to recognize the reality of other personalities. It indicates capacity for individualized experience in and with cosmic realities, equivalating to the attainment of identity status in the personality relationships of the universe. Self-consciousness connotes recognition of the actuality of mind ministration and the realization of relative independence of creative and determinative free will.
16:8.7 (194.7) 表征人类人格本体之自我意识的相对性自由意志，牵涉到以下各个方面：		16:8.7 (194.7) The relative free will which characterizes the self-consciousness of human personality is involved in:
16:8.8 (194.8) 1. 道德决定，即最高的智慧。		16:8.8 (194.8) 1. Moral decision, highest wisdom.
16:8.9 (194.9) 2. 灵性选择，即对真理的辨识。		16:8.9 (194.9) 2. Spiritual choice, truth discernment.
16:8.10 (194.10) 3. 无私之爱，即兄弟般的服务。		16:8.10 (194.10) 3. Unselfish love, brotherhood service.
16:8.11 (194.11) 4. 有目的之合作，即对团体的忠诚。		16:8.11 (194.11) 4. Purposeful co-operation, group loyalty.
16:8.12 (194.12) 5. 宇宙洞察力，即对宇宙意义的把握。		16:8.12 (194.12) 5. Cosmic insight, the grasp of universe meanings.
16:8.13 (194.13) 6. 人格性奉献，即全心投身于履行父的意志。		16:8.13 (194.13) 6. Personality dedication, wholehearted devotion to doing the Father’s will.
16:8.14 (195.1) 7. 崇拜，即对神性价值之真诚追求，及对神性价值赐与者的全心热爱。		16:8.14 (195.1) 7. Worship, the sincere pursuit of divine values and the wholehearted love of the divine Value-Giver.
16:8.15 (195.2) 玉苒厦(Urantia) 类型的人类人格本体，可被看作是在一种物理性机制中运作，该机制由内巴顿(Nebadon)型有机体的行星性变体组成，该有机体属于电化学性生命活化类别，且被赋予了奥温顿(Orvonton)系中的内巴顿类、具有双亲繁殖模式的宇宙心智。将人格本体这一神性天赋赠与到这样一种赋有心智的凡人机制之上，赐予了一种宇宙公民之尊严，并能使这样一个凡人受造物立时对三种基本的宇宙心智性实相之本质性认知变得有所反应：		16:8.15 (195.2) The Urantia type of human personality may be viewed as functioning in a physical mechanism consisting of the planetary modification of the Nebadon type of organism belonging to the electrochemical order of life activation and endowed with the Nebadon order of the Orvonton series of the cosmic mind of parental reproductive pattern. The bestowal of the divine gift of personality upon such a mind-endowed mortal mechanism confers the dignity of cosmic citizenship and enables such a mortal creature forthwith to become reactive to the constitutive recognition of the three basic mind realities of the cosmos:
16:8.16 (195.3) 1. 对物理性因果关系之统一性的数理性或逻辑性认知。		16:8.16 (195.3) 1. The mathematical or logical recognition of the uniformity of physical causation.
16:8.17 (195.4) 2. 对道德行为之义务的理性认知。		16:8.17 (195.4) 2. The reasoned recognition of the obligation of moral conduct.
16:8.18 (195.5) 3. 对神灵友性崇拜、并伴以对人类爱心服务的忠实把握。		16:8.18 (195.5) 3. The faith-grasp of the fellowship worship of Deity, associated with the loving service of humanity.
16:8.19 (195.6) 这样一种人格本体禀赋的全面运作，便是对神灵亲族关系的最初性认知。这样一个由上父的准人格性片段所内驻的自我，便真实成为了神的一个灵性之子。这样一个受造物，不仅展示了其接受神性临在赐予的能力，而且也展现了其对于所有人格本体之天堂之父的人格本体回路的积极性回应。		16:8.19 (195.6) The full function of such a personality endowment is the beginning realization of Deity kinship. Such a selfhood, indwelt by a prepersonal fragment of God the Father, is in truth and in fact a spiritual son of God. Such a creature not only discloses capacity for the reception of the gift of the divine presence but also exhibits reactive response to the personality-gravity circuit of the Paradise Father of all personalities.
9. 人类意识之实相 ^top		9. Reality of Human Consciousness ^top
16:9.1 (195.7) 被赋予了宇宙心智、且被思想调整者所内驻的人格性受造物，拥有对于能量实相、心智实相及灵性实相的天生性认知与理解。意志受造物因而被赋予了对神之事实、神之律法及神之爱心的分辨能力。除了人类意识中这三种不可剥夺的能力之外，所有人类体验实际上都是主观性的，除去正当的直觉性认知，有赖于对这三种宇宙实相的各种宇宙性认知回应之统一。		16:9.1 (195.7) The cosmic-mind-endowed, Adjuster-indwelt, personal creature possesses innate recognition-realization of energy reality, mind reality, and spirit reality. The will creature is thus equipped to discern the fact, the law, and the love of God. Aside from these three inalienables of human consciousness, all human experience is really subjective except that intuitive realization of validity attaches to the unification of these three universe reality responses of cosmic recognition.
16:9.2 (195.8) 知神的凡人能够感知到这三种宇宙品质在不死之魂的演化中所具有的统一性价值，该演化即为人类在肉体躯壳中的至高任务，在其中，凡人心智与内驻的神性之灵合作，以使不朽之魂具有双重性。灵魂从其最早发端起就是真实的；它拥有着各种宇宙性续存品质。		16:9.2 (195.8) The God-discerning mortal is able to sense the unification value of these three cosmic qualities in the evolution of the surviving soul, man’s supreme undertaking in the physical tabernacle where the moral mind collaborates with the indwelling divine spirit to dualize the immortal soul. From its earliest inception the soul is real; it has cosmic survival qualities.
16:9.3 (195.9) 如果凡人未能从自然死亡中续存，那么其人类体验所具有的真正灵性价值，将会作为该思想调整者持续性体验之一部分而续存下来。这样一个非续存者的人格性价值，将作为正在现实化的至高存在者人格本体之中的一个因子而存留下来。这些存留的人格性品质，被剥夺了身份，但并未剥夺其在肉体中的世间生活期间所积累起来的经验性价值。至于身份的续存，则有赖于有着灵质性状态及渐增性神性价值的不朽之魂的续存。人格本体身份则因灵魂之续存而存留。		16:9.3 (195.9) If mortal man fails to survive natural death, the real spiritual values of his human experience survive as a part of the continuing experience of the Thought Adjuster. The personality values of such a nonsurvivor persist as a factor in the personality of the actualizing Supreme Being. Such persisting qualities of personality are deprived of identity but not of experiential values accumulated during the mortal life in the flesh. The survival of identity is dependent on the survival of the immortal soul of morontia status and increasingly divine value. Personality identity survives in and by the survival of the soul.
16:9.4 (195.10) 人类的自我意识，意味着对有意识自我以外的其他自我实相之认知，更进一步意味着这种认知是相互的；它意味着自我是可被了解的，正如它会了解一样。这一点以一种纯人性的方式表现在人的社会生活中。但你无法像对活在你内心的神之临在实相充满确信那样，而去对一个同伴存有之实相充满绝对确信。社会意识并不像神之意识那样地不可分割；它是一种文化的发展，且有赖于知识、符号及人类的本质性禀赋 -- 科学、道德和宗教之贡献。正是这些宇宙性赐予，得以社会化，才构成了文明。		16:9.4 (195.10) Human self-consciousness implies the recognition of the reality of selves other than the conscious self and further implies that such awareness is mutual; that the self is known as it knows. This is shown in a purely human manner in man’s social life. But you cannot become so absolutely certain of a fellow being’s reality as you can of the reality of the presence of God that lives within you. The social consciousness is not inalienable like the God-consciousness; it is a cultural development and is dependent on knowledge, symbols, and the contributions of the constitutive endowments of man—science, morality, and religion. And these cosmic gifts, socialized, constitute civilization.
16:9.5 (196.1) 各种文明是不稳定的，因为它们不是宇宙性的；它们并非内生于各种族的所有个体身上。它们必须要经过人类本质性要素 -- 科学、道德和宗教的共同贡献来加以培育。众多文明忽来忽去，但科学、道德和宗教则总是得以幸存。		16:9.5 (196.1) Civilizations are unstable because they are not cosmic; they are not innate in the individuals of the races. They must be nurtured by the combined contributions of the constitutive factors of man—science, morality, and religion. Civilizations come and go, but science, morality, and religion always survive the crash.
16:9.6 (196.2) 耶稣不仅将神启示于人，他也向自身及他人作出了一种关于人的崭新启示。在耶稣的生命中，你看到了处于最佳状态的人。人因而变得如此美好真实，是因为耶稣在其生命中曾拥有过如许丰富之神性，也因为对神之理解（认知）在所有人身上，都是不可剥夺及不可或缺的。		16:9.6 (196.2) Jesus not only revealed God to man, but he also made a new revelation of man to himself and to other men. In the life of Jesus you see man at his best. Man thus becomes so beautifully real because Jesus had so much of God in his life, and the realization (recognition) of God is inalienable and constitutive in all men.
16:9.7 (196.3) 无私性，在除去父母的天性以外，并不都是天生的；他人并非天生被爱，或是得到社会性的服务。无私性需要理性、道德的启蒙，及宗教、知神意识的推动，以产生一种无私及利他的社会秩序。人类自身的人格性认识，即自我意识，也直接有赖于这种天生的觉他意识之事实，该天生之能力可去认识及把握其他从人性到神性的人格本体实相。		16:9.7 (196.3) Unselfishness, aside from parental instinct, is not altogether natural; other persons are not naturally loved or socially served. It requires the enlightenment of reason, morality, and the urge of religion, God-knowingness, to generate an unselfish and altruistic social order. Man’s own personality awareness, self-consciousness, is also directly dependent on this very fact of innate other-awareness, this innate ability to recognize and grasp the reality of other personality, ranging from the human to the divine.
16:9.8 (196.4) 归根到底，无私的社会意识必然是一种宗教意识；换言之，假如它是客观的；反之，它便会是一种单纯的主观哲学抽象物，因此也就缺乏爱的因素。只有一个知神的个人，才能够爱人如己。		16:9.8 (196.4) Unselfish social consciousness must be, at bottom, a religious consciousness; that is, if it is objective; otherwise it is a purely subjective philosophic abstraction and therefore devoid of love. Only a God-knowing individual can love another person as he loves himself.
16:9.9 (196.5) 自我意识从本质上来说是一种公共意识：即对神与人，上父与子民，造物主与受造物之间关系的意识。在人的自我意识当中，有四种对宇宙实相的理解是潜在且固有的：		16:9.9 (196.5) Self-consciousness is in essence a communal consciousness: God and man, Father and son, Creator and creature. In human self-consciousness four universe-reality realizations are latent and inherent:
16:9.10 (196.6) 1. 对知识的探索，即科学之逻辑。		16:9.10 (196.6) 1. The quest for knowledge, the logic of science.
16:9.11 (196.7) 2. 对道德价值的探索，即责任感。		16:9.11 (196.7) 2. The quest for moral values, the sense of duty.
16:9.12 (196.8) 3. 对灵性价值的探索，即宗教体验。		16:9.12 (196.8) 3. The quest for spiritual values, the religious experience.
16:9.13 (196.9) 4. 对人格性价值的探索，即将神之实相认知为一个人格本体，并同时理解我们与同伴人格体的友性关系之能力。		16:9.13 (196.9) 4. The quest for personality values, the ability to recognize the reality of God as a personality and the concurrent realization of our fraternal relationship with fellow personalities.
16:9.14 (196.10) 你之所以能有意识的把人当成你的受造物兄弟，是因为你已经有意识的把神当成了你的造物主父亲。正是出于父子关系，我们才推究到对我们自身兄弟关系的认知。对于所有道德受造物而言，父子关系之所以成为或者可能成为一种宇宙实相，是因为上父已亲身将人格本体赠与到所有这类受造物身上，并将他们纳入到其遍在的人格本体回路的掌控之下。我们崇拜神，首先，因为他存在着，其次，因为他存在于我们之中，最后，因为我们存在于他之中。		16:9.14 (196.10) You become conscious of man as your creature brother because you are already conscious of God as your Creator Father. Fatherhood is the relationship out of which we reason ourselves into the recognition of brotherhood. And Fatherhood becomes, or may become, a universe reality to all moral creatures because the Father has himself bestowed personality upon all such beings and has encircuited them within the grasp of the universal personality circuit. We worship God, first, because he is, then, because he is in us, and last, because we are in him.
16:9.15 (196.11) 宇宙心智应当自我清醒地意识到其本源，即无限之灵的无限性心智，与此同时，它也应意识到各个广袤宇宙中的物理性实相、永恒之子的属灵性实相及万有之父的人格性实相，这些有什么奇怪吗？		16:9.15 (196.11) Is it strange that the cosmic mind should be self-consciously aware of its own source, the infinite mind of the Infinite Spirit, and at the same time conscious of the physical reality of the far-flung universes, the spiritual reality of the Eternal Son, and the personality reality of the Universal Father?
16:9.16 (196.12) [由一位来自尤沃萨(Uversa)的万有之监督者所呈献。]		16:9.16 (196.12) [Sponsored by a Universal Censor from Uversa.]