第1篇		Paper 1
万有之父		The Universal Father
1:0.1 (21.1) 万有之父是一切造物之神，是万物众生的第一本源与中心。首先可把神认作是一个创造者，其次，可把他认作是一个支配者，最后，可把他认作是一个无限的支撑者。人类对有关万有之父真理的领悟，发端于先知的表述：“你，神，是独一无二的；除你之外再无他神。你创造了天和天上之天，以及天界的万象；你维护和管理着它们。是神之众子创造了众多的宇宙。造物主身披亮光，如披衣袍，铺开苍穹，如铺幔帐。”只有万有之父 -- 单一之神而非多神 -- 这一概念，才使得凡人把上父理解为一位神圣创造者和无限支配者。		1:0.1 (21.1) THE Universal Father is the God of all creation, the First Source and Center of all things and beings. First think of God as a creator, then as a controller, and lastly as an infinite upholder. The truth about the Universal Father had begun to dawn upon mankind when the prophet said: “You, God, are alone; there is none beside you. You have created the heaven and the heaven of heavens, with all their hosts; you preserve and control them. By the Sons of God were the universes made. The Creator covers himself with light as with a garment and stretches out the heavens as a curtain.” Only the concept of the Universal Father—one God in the place of many gods—enabled mortal man to comprehend the Father as divine creator and infinite controller.
1:0.2 (21.2) 无数行星系统被创造出来，最终都是为了让各种类型的智能受造物与众生来居住，他们能知晓神、接受神的慈爱，而报以对神的爱戴。由众多宇宙组成的宇宙是神的杰作，也是他多样受造物的栖身之所。“神创造了诸天，塑造了大地；他建立了宇宙，并创造出这个世界，并非无所用心；他是为了让它们供万物居住。”		1:0.2 (21.2) The myriads of planetary systems were all made to be eventually inhabited by many different types of intelligent creatures, beings who could know God, receive the divine affection, and love him in return. The universe of universes is the work of God and the dwelling place of his diverse creatures. “God created the heavens and formed the earth; he established the universe and created this world not in vain; he formed it to be inhabited.”
1:0.3 (21.3) 开明的世界，都承认和崇拜万有之父，这位一切造物的永恒创造者和无限支撑者。一个又一个宇宙中拥有意志的受造物业已开启了他们漫长的天堂之旅，一场颇具吸引力的、朝向上父的永恒开拓奋斗之旅。活在时间中的孩子们的至高目的，便是去发现永恒之神，去理解他的神圣本质，去认出万有之父。知晓神的受造物们只有一个至高的抱负，就一个强烈的愿望，那就是在他们自己的领域里，努力效仿神，像他那样拥有天堂般完美人格，以及宇宙范围内的正直无上。居于永恒中的万有之父发出了最高指令：“你们要完美，一如我之完美。”天堂信使们满怀爱心与仁慈，带来这个神圣劝诫，在众多时代传播向一个个宇宙，甚至包括像玉苒厦(Urantia)的人类这样有着动物来源的低级受造物。		1:0.3 (21.3) The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father. The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, “Be you perfect, even as I am perfect.” In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia.
1:0.4 (22.1) 这一让受造物努力获得神性之完美、壮丽而充满普遍性的指令，是完美之神其所有奋斗不息的受造万物之第一天职，也应当是他们的最高抱负。获得神圣完美性的机会，是所有人类永恒灵性进程之最终而确切无疑的天命。		1:0.4 (22.1) This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man’s eternal spiritual progress.
1:0.5 (22.2) 玉苒厦(Urantia)的凡人们，很难期望达到无限意义上的完美，但人类完全有可能达到无限之神业已为凡人们设定的高尚而神圣的目标，只要他们开始着手在这个星球上去做；而一旦他们确实达到了这个天命，那么在所有自我实现和心智成就的意义上，他们将在自己的领域内充满神性的完美，就如神自身在其无限而永恒的世界中那样。这样的完美，可能在物质观念上并非是普遍的，在智性理解上并非是无限制的，在灵性体验上并非是最终的，但是在意志的神圣性、人格动机的完美性和神之意识这些所有有限方面都是最终而彻底的。		1:0.5 (22.2) Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realization and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness.
1:0.6 (22.3) 这便是“你们要完美，一如我之完美”这个神圣指令的真正意义所在。它永远激励凡人前进，并召唤他返回内心，去进行漫长的、令人心驰神往的奋斗，以在灵性价值和真正宇宙意涵上达到越来越高的层次。这种对拥有众宇宙之神的崇高探索，是所有时空世界居民至高无上的探险。		1:0.6 (22.3) This is the true meaning of that divine command, “Be you perfect, even as I am perfect,” which ever urges mortal man onward and beckons him inward in that long and fascinating struggle for the attainment of higher and higher levels of spiritual values and true universe meanings. This sublime search for the God of universes is the supreme adventure of the inhabitants of all the worlds of time and space.
1. 上父的名字 ^top		1. The Father’s Name ^top
1:1.1 (22.4) 在为众宇宙所通晓的上父的全部名字中，最常遇到的是第一本源与宇宙中心。在不同的宇宙中，以及同一宇宙的不同部分，最初之父有着各种不同的名字。受造物们赋予造物主的不同名字，很大程度上有赖于受造物对于造物主的理解。第一本源与宇宙中心从不以名字来揭示自身，而只以本质来体现。如果我们相信我们是这位造物主的子女，那么十分自然地，我们最终应当称他为父亲。但这又是我们自己选定的名称，它出自于对我们与第一本源与中心之间亲身关系的承认。		1:1.1 (22.4) Of all the names by which God the Father is known throughout the universes, those which designate him as the First Source and the Universe Center are most often encountered. The First Father is known by various names in different universes and in different sectors of the same universe. The names which the creature assigns to the Creator are much dependent on the creature’s concept of the Creator. The First Source and Universe Center has never revealed himself by name, only by nature. If we believe that we are the children of this Creator, it is only natural that we should eventually call him Father. But this is the name of our own choosing, and it grows out of the recognition of our personal relationship with the First Source and Center.
1:1.2 (22.5) 万有之父永远不会勉强众宇宙中的智能意志受造物接受任何形式的强迫认可、庄严崇拜，或者奴性服务。时空世界中进化的居民必须是自发的——在他们自己内心——承认、热爱和自愿地崇拜他。造物主不会控制或强迫其物质性受造物的灵性自由意志去服从他。人类决意履行天父旨意之深情奉献，便是人类呈现给神的最上等礼物；事实上，受造物意志的这样一种奉献，是人类投献于天堂之父的唯一可能具有真正价值的礼物。人类居住、活动和存在于神之中；因而除了这个遵循天父旨意的选择，人类再没有什么能够奉献给神，众宇宙中的智能意志受造物所产生的这些决定，便形成了那真实崇拜的实相，它是那样的符合造物主父亲那由爱主导的本质。		1:1.2 (22.5) The Universal Father never imposes any form of arbitrary recognition, formal worship, or slavish service upon the intelligent will creatures of the universes. The evolutionary inhabitants of the worlds of time and space must of themselves—in their own hearts—recognize, love, and voluntarily worship him. The Creator refuses to coerce or compel the submission of the spiritual free wills of his material creatures. The affectionate dedication of the human will to the doing of the Father’s will is man’s choicest gift to God; in fact, such a consecration of creature will constitutes man’s only possible gift of true value to the Paradise Father. In God, man lives, moves, and has his being; there is nothing which man can give to God except this choosing to abide by the Father’s will, and such decisions, effected by the intelligent will creatures of the universes, constitute the reality of that true worship which is so satisfying to the love-dominated nature of the Creator Father.
1:1.3 (22.6) 在你真正发现了威严的造物主，并且开始领会到神性支配者在你内心中的临在展现之后，你这时立刻会变得对神真正有所认知，之后，依照你的开悟程度，并依照神之众子向你启示神的方式及方法，你就会找到一个适合万有之父的名字，它会是你对第一伟大本源与中心之概念的恰当表达。正因如此，在不同的宇宙中、不同的世界上，造物主以众多名称而为人所知。就所表达关系的精神实质而言，它们的意义都是同一的，但就其文字符号形式而言，每一个名字都代表着任一特定领域中，神的受造物内心中对他所表示拥戴的不同程度和深度。		1:1.3 (22.6) When you have once become truly God-conscious, after you really discover the majestic Creator and begin to experience the realization of the indwelling presence of the divine controller, then, in accordance with your enlightenment and in accordance with the manner and method by which the divine Sons reveal God, you will find a name for the Universal Father which will be adequately expressive of your concept of the First Great Source and Center. And so, on different worlds and in various universes, the Creator becomes known by numerous appellations, in spirit of relationship all meaning the same but, in words and symbols, each name standing for the degree, the depth, of his enthronement in the hearts of his creatures of any given realm.
1:1.4 (23.1) 在由众多宇宙组成的宇宙其中心附近，万有之父以这样一些名字而广为所知，它们可以被理解为第一本源的意思。在众空间宇宙中稍远一些地方，用于称呼万有之父的名称，更时常表示万有中心之意。在一些更遥远的、布满繁星的造物中，例如在你们地方宇宙的总部世界，他被称为第一创造性本源和神性中心。在一个近处的星座中，神被称为众宇宙之父。在另一个星座中，他被称为无限支撑者，继续往东的一个星座中，他被称为神性支配者。他也被叫做众光之父，生命之赠与者，以及全能者。		1:1.4 (23.1) Near the center of the universe of universes, the Universal Father is generally known by names which may be regarded as meaning the First Source. Farther out in the universes of space, the terms employed to designate the Universal Father more often mean the Universal Center. Still farther out in the starry creation, he is known, as on the headquarters world of your local universe, as the First Creative Source and Divine Center. In one near-by constellation God is called the Father of Universes. In another, the Infinite Upholder, and to the east, the Divine Controller. He has also been designated the Father of Lights, the Gift of Life, and the All-powerful One.
1:1.5 (23.2) 在那些天堂圣子曾有过赠与生活的世界上，神常常被理解为某个表现个人关系、亲切情感以及慈父般挚爱的名字。在你们的星座总部上，神被称为万有之父，在你们含有诸多居住世界的本地系统中的不同行星上，他分别被理解为众父之父，天堂之父，哈沃纳（Havona）之父，以及属灵之父。而那些通过天堂圣子之赠与启示而知晓神的人们，他们最后会被受造物与造物主间相互结合之动人关系的亲切感染力所浸润，而称神为“我们的父亲”。		1:1.5 (23.2) On those worlds where a Paradise Son has lived a bestowal life, God is generally known by some name indicative of personal relationship, tender affection, and fatherly devotion. On your constellation headquarters God is referred to as the Universal Father, and on different planets in your local system of inhabited worlds he is variously known as the Father of Fathers, the Paradise Father, the Havona Father, and the Spirit Father. Those who know God through the revelations of the bestowals of the Paradise Sons, eventually yield to the sentimental appeal of the touching relationship of the creature-Creator association and refer to God as “our Father.”
1:1.6 (23.3) 在有性别受造物生活的行星上，在一个父母情感冲动植根于其智能众生心中的世界里，父亲这个称呼，成为一个很有表现力和恰如其分的、用来称呼永恒之神的名字。在你们的行星玉苒厦(Urantia)上，其最为熟知、最为普遍承认的名字，是神。用什么名字来称呼他，并不十分重要；重要的是你们要了解他，渴求效仿他。你们的古代先知曾恰当地称他为“永恒之神”，并且描述他为“栖居于永恒之中”的那一个。		1:1.6 (23.3) On a planet of sex creatures, in a world where the impulses of parental emotion are inherent in the hearts of its intelligent beings, the term Father becomes a very expressive and appropriate name for the eternal God. He is best known, most universally acknowledged, on your planet, Urantia, by the name God. The name he is given is of little importance; the significant thing is that you should know him and aspire to be like him. Your prophets of old truly called him “the everlasting God” and referred to him as the one who “inhabits eternity.”
2. 神之实相 ^top		2. The Reality of God ^top
1:2.1 (23.4) 在属灵世界中，神是根本的实相；在心智领域中，神是真理之源；在遍及物质的界域中，神使所有一切都黯然失色。对于所有智能受造物而言，神是一个人格，对于由众多宇宙组成的宇宙而言，他是永恒实相的第一本源与中心。神既非像人一样，也非机器般。最初之父是遍在之灵体，永恒之真理，无限之实相和父性之人格。		1:2.1 (23.4) God is primal reality in the spirit world; God is the source of truth in the mind spheres; God overshadows all throughout the material realms. To all created intelligences God is a personality, and to the universe of universes he is the First Source and Center of eternal reality. God is neither manlike nor machinelike. The First Father is universal spirit, eternal truth, infinite reality, and father personality.
1:2.2 (23.5) 永恒的神远不止于理想化的实相和个性化的宇宙。神并不只是人类的最高向往，那具体化的凡心诉求。神也不只单纯是一个概念，一种正义性潜在力量。万有之父不是自然界的同义词，也不是拟人化的自然规律。神是一种超越性的实相，而不只是人类关于最高价值之传统概念。神不是灵性意义上的心理聚焦，也不是“人类最高尚的作品”。在人们的头脑中，神可以是这些概念中的任何一个或者是它们的全部，但他又远远超越于此。对于一切在世间享有灵性安宁、渴求经历死后人格生还的人来说，他是一个拯救者，一个慈父。		1:2.2 (23.5) The eternal God is infinitely more than reality idealized or the universe personalized. God is not simply the supreme desire of man, the mortal quest objectified. Neither is God merely a concept, the power-potential of righteousness. The Universal Father is not a synonym for nature, neither is he natural law personified. God is a transcendent reality, not merely man’s traditional concept of supreme values. God is not a psychological focalization of spiritual meanings, neither is he “the noblest work of man.” God may be any or all of these concepts in the minds of men, but he is more. He is a saving person and a loving Father to all who enjoy spiritual peace on earth, and who crave to experience personality survival in death.
1:2.3 (24.1) 神之存在的真实性，通过神性临在之内心永驻方式，在人类的经验中得以显示，从天堂派遣到凡人心智中驻居的属灵告诫者，自内心帮助其永恒续存之不朽灵魂的进化。这个神性调整者在人类心智中的存在，可由下述三个经验性现象得以显示：		1:2.3 (24.1) The actuality of the existence of God is demonstrated in human experience by the indwelling of the divine presence, the spirit Monitor sent from Paradise to live in the mortal mind of man and there to assist in evolving the immortal soul of eternal survival. The presence of this divine Adjuster in the human mind is disclosed by three experiential phenomena:
1:2.4 (24.2) 1. 知晓神的智性能力——神之意识。		1:2.4 (24.2) 1. The intellectual capacity for knowing God—God-consciousness.
1:2.5 (24.3) 2. 找到神的灵性驱策力——对神的寻求。		1:2.5 (24.3) 2. The spiritual urge to find God—God-seeking.
1:2.6 (24.4) 3. 渴求像神一样的人格——履行天父旨意的真挚愿望。		1:2.6 (24.4) 3. The personality craving to be like God—the wholehearted desire to do the Father’s will.
1:2.7 (24.5) 神之存在从来无法被科学实验或纯理性的逻辑推导加以验证。神只有在人类经验领域内才能够被理解；尽管如此，神之实相的真实理念，对逻辑而言是合理的，对哲学而言是可信的，对宗教而言是必要的，对一切人格幸存的愿望而言，则是不可或缺的。		1:2.7 (24.5) The existence of God can never be proved by scientific experiment or by the pure reason of logical deduction. God can be realized only in the realms of human experience; nevertheless, the true concept of the reality of God is reasonable to logic, plausible to philosophy, essential to religion, and indispensable to any hope of personality survival.
1:2.8 (24.6) 知晓神的人，业已体验过神之临在的事实；这些知晓神的凡人，在他们的亲身体验中，保有永活之神存在的唯一确切证据，可以由一个人传递到另一个人。神之存在完全超乎一切论证的可能性之外，唯有人类心智的神之意识与思想调整者的神之临在之间的相互接触才能证明，思想调整者內驻于人的智能之中，是万有之父无偿赠与人类的礼物。		1:2.8 (24.6) Those who know God have experienced the fact of his presence; such God-knowing mortals hold in their personal experience the only positive proof of the existence of the living God which one human being can offer to another. The existence of God is utterly beyond all possibility of demonstration except for the contact between the God-consciousness of the human mind and the God-presence of the Thought Adjuster that indwells the mortal intellect and is bestowed upon man as the free gift of the Universal Father.
1:2.9 (24.7) 在理论上，你可以把神想象为造物主，他是天堂和完美中央宇宙的亲身造物主，但众时空宇宙却都是由造物之子们的天堂团队所创造和组织的。万有之父并非内巴顿(Nebadon)地方宇宙的亲身创造者；你们生存于其间的宇宙，是他的圣子迈克尔的创造物。 虽然天父并不亲身创造众进化的宇宙，但他的确在它们宇宙关系之众多方面，在它们物理的、心智的和灵性能量的某些显现方面施以控制。上父是天堂宇宙的亲身创造者，并与永恒之子一起，成为所有其他各宇宙创造者们的创造者。		1:2.9 (24.7) In theory you may think of God as the Creator, and he is the personal creator of Paradise and the central universe of perfection, but the universes of time and space are all created and organized by the Paradise corps of the Creator Sons. The Universal Father is not the personal creator of the local universe of Nebadon; the universe in which you live is the creation of his Son Michael. Though the Father does not personally create the evolutionary universes, he does control them in many of their universal relationships and in certain of their manifestations of physical, mindal, and spiritual energies. God the Father is the personal creator of the Paradise universe and, in association with the Eternal Son, the creator of all other personal universe Creators.
1:2.10 (24.8) 作为由众多宇宙组成的、物质性宇宙的物理支配者，第一本源与中心以永恒天堂岛的众模式运作，通过这个绝对万有引力中心，永恒之神对中央宇宙以及整个由众多宇宙组成的宇宙，同等地施加物理层次的宇宙总体控制。作为心智的支配者，神在无限之灵中运作；作为属灵支配者，神在永恒之子本身和其神性子辈的众身中显现。第一本源与中心与协同的天堂位格和绝对之间的这种相互关系，丝毫不排除万有之父在一切造物及其相关层次上的直接亲身行动。通过其片段化之灵的存在，造物之父与他的受造物子女以及被创造的众宇宙之间保持着直接接触。		1:2.10 (24.8) As a physical controller in the material universe of universes, the First Source and Center functions in the patterns of the eternal Isle of Paradise, and through this absolute gravity center the eternal God exercises cosmic overcontrol of the physical level equally in the central universe and throughout the universe of universes. As mind, God functions in the Deity of the Infinite Spirit; as spirit, God is manifest in the person of the Eternal Son and in the persons of the divine children of the Eternal Son. This interrelation of the First Source and Center with the co-ordinate Persons and Absolutes of Paradise does not in the least preclude the direct personal action of the Universal Father throughout all creation and on all levels thereof. Through the presence of his fragmentized spirit the Creator Father maintains immediate contact with his creature children and his created universes.
3. 神是一个遍在之灵 ^top		3. God is a Universal Spirit ^top
1:3.1 (25.1) “神便是灵。”他是一个遍在的灵性临在。万有之父是一个无限的灵性实相；他是“至高无上的、永恒的、不朽的、无形的、独一的真神”。尽管你们是“神的后代”，但你们不应该因为被说成是“按他的形象”创造出来的，而认为天父有着和你们一样的外形和体格——那只是意味着由神永恒临在的中央住所派来的神秘告诫者驻居于你们的心中。灵性众生是真实存在的，尽管他们不为人的肉眼所见；尽管他们没有血肉。		1:3.1 (25.1) “God is spirit.” He is a universal spiritual presence. The Universal Father is an infinite spiritual reality; he is “the sovereign, eternal, immortal, invisible, and only true God.” Even though you are “the offspring of God,” you ought not to think that the Father is like yourselves in form and physique because you are said to be created “in his image”—indwelt by Mystery Monitors dispatched from the central abode of his eternal presence. Spirit beings are real, notwithstanding they are invisible to human eyes; even though they have not flesh and blood.
1:3.2 (25.2) 古代先知说：“瞧，他与我擦肩而过，而我却看不见他；他继续前行，但我却无法感觉到他。”我们会不断地看到神的众多杰作，我们会大量的注意到他崇高业绩的物质证据，但我们却难于看到他的可见神性显现，甚至无法看到他委派的、驻于人内心之灵的临在。		1:3.2 (25.2) Said the seer of old: “Lo, he goes by me, and I see him not; he passes on also, but I perceive him not.” We may constantly observe the works of God, we may be highly conscious of the material evidences of his majestic conduct, but rarely may we gaze upon the visible manifestation of his divinity, not even to behold the presence of his delegated spirit of human indwelling.
1:3.3 (25.3) 万有之父之不可见，不是因为他在有着唯物论障碍与有限灵性天赋的低级受造物面前隐藏自己。情形反倒是这样：“你们见不到我的面容，是因为没有凡人能看到鲜活的我。”物质性的人类无法在看到神之灵后而保有其世间存在。神性人格临在之荣耀与灵性辉煌，无法被较低等灵性存有群体或任一物质性人格体类别所触及。天父亲身临在的灵性光辉，是“一种凡人不能接近的亮光，没有任何物质性受造物曾经或能够看到。”然而，用肉眼看见神是不必要的，如果仅是为了根据灵性化心智中的信仰形象将神辨认出来。		1:3.3 (25.3) The Universal Father is not invisible because he is hiding himself away from the lowly creatures of materialistic handicaps and limited spiritual endowments. The situation rather is: “You cannot see my face, for no mortal can see me and live.” No material man could behold the spirit God and preserve his mortal existence. The glory and the spiritual brilliance of the divine personality presence is impossible of approach by the lower groups of spirit beings or by any order of material personalities. The spiritual luminosity of the Father’s personal presence is a “light which no mortal man can approach; which no material creature has seen or can see.” But it is not necessary to see God with the eyes of the flesh in order to discern him by the faith-vision of the spiritualized mind.
1:3.4 (25.4) 万有之父的灵性本质，是和与他共存的自我——天堂永恒之子完全分享的。上父和上子以类似的方式完全地、无保留地与他们共同的、协同位格——无限之灵共享遍在永恒之灵。神之灵，就其自身而言，是绝对的；就上子而言，是无条件的，就上灵而言，是无所不在的，而就所有三者而言，则是无限的。		1:3.4 (25.4) The spirit nature of the Universal Father is shared fully with his coexistent self, the Eternal Son of Paradise. Both the Father and the Son in like manner share the universal and eternal spirit fully and unreservedly with their conjoint personality co-ordinate, the Infinite Spirit. God’s spirit is, in and of himself, absolute; in the Son it is unqualified, in the Spirit, universal, and in and by all of them, infinite.
1:3.5 (25.5) 神是一个遍在之灵；神是无所不在的那位。有限受造物的最高个人实相便是灵；人格性宇宙的终极实相是绝限性之灵。只有无限性的诸层次是绝对的，仅仅在这样一些层次上，存在着物质、心智与灵性之间融为一体的终局。		1:3.5 (25.5) God is a universal spirit; God is the universal person. The supreme personal reality of the finite creation is spirit; the ultimate reality of the personal cosmos is absonite spirit. Only the levels of infinity are absolute, and only on such levels is there finality of oneness between matter, mind, and spirit.
1:3.6 (25.6) 在众宇宙中，上父，从潜在而言，是物质、心智和灵性之总体支配者。神只需通过他广袤无边的人格性回路，就可以与他的浩瀚意志受造物世界的众多人格体直接来往，但是神（在天堂之外）只以他众多分裂而成的独立存在体之临在方式沟通，它们是神在众宇宙中各处之意志。这一天堂之灵（即思想调整者）內驻于世间凡人心智中，并在其中促进暂存受造物之不朽灵魂进化，它是万有之父其本质和神性的体现。但是这些进化受造物的心智起源于众地方宇宙当中，而必须要获得神性的完善，这种完善是通过受造物之灵性造诣达到某些经验性转变而得到的，当受造物决心履行天堂之父意旨之后，那些转变便是必然的结果。		1:3.6 (25.6) In the universes God the Father is, in potential, the overcontroller of matter, mind, and spirit. Only by means of his far-flung personality circuit does God deal directly with the personalities of his vast creation of will creatures, but he is contactable (outside of Paradise) only in the presences of his fragmented entities, the will of God abroad in the universes. This Paradise spirit that indwells the minds of the mortals of time and there fosters the evolution of the immortal soul of the surviving creature is of the nature and divinity of the Universal Father. But the minds of such evolutionary creatures originate in the local universes and must gain divine perfection by achieving those experiential transformations of spiritual attainment which are the inevitable result of a creature’s choosing to do the will of the Father in heaven.
1:3.7 (26.1) 在人类的内心体验中，心智是与物质结合在一起的。这种与物质相关联的心智，无法从凡胎死亡中续存。续存之技巧蕴含在人类意志的调节和凡人心智中的那些转变之内，藉此，一个意识到神的智慧之人逐渐变得易受灵性教导，并最终被灵性指引。这一人类心智由与物质相关联转为与灵性相结合的进化，引发一种蜕变，这使得凡人心智所处的潜在灵性状态转变进入不朽灵魂所在的灵质性实相中。屈从于物质的凡人心智注定会变得日益地物质化，因此注定会遭受最终的人格消失；而服从于灵性的心智，则注定变得日益富有灵性，最终与继续存在的、作为引导的神性之灵合而为一，并以此方式而实现人格存在的续存与永生。		1:3.7 (26.1) In the inner experience of man, mind is joined to matter. Such material-linked minds cannot survive mortal death. The technique of survival is embraced in those adjustments of the human will and those transformations in the mortal mind whereby such a God-conscious intellect gradually becomes spirit taught and eventually spirit led. This evolution of the human mind from matter association to spirit union results in the transmutation of the potentially spirit phases of the mortal mind into the morontia realities of the immortal soul. Mortal mind subservient to matter is destined to become increasingly material and consequently to suffer eventual personality extinction; mind yielded to spirit is destined to become increasingly spiritual and ultimately to achieve oneness with the surviving and guiding divine spirit and in this way to attain survival and eternity of personality existence.
1:3.8 (26.2) 我从永恒世界中来，也曾多次返回到万有之父的临在之地。我熟知第一本源与中心亦即永恒万有之父的真实性和人格。我深知，尽管伟大的神是绝对的、永恒的和无限的，但他又是仁慈的、神圣的和宽厚的。我深知这些伟大论断的真实性：“神就是灵”，与“神就是爱”，而这两个特性，从永恒之子身上被最完善地显露于宇宙之中。		1:3.8 (26.2) I come forth from the Eternal, and I have repeatedly returned to the presence of the Universal Father. I know of the actuality and personality of the First Source and Center, the Eternal and Universal Father. I know that, while the great God is absolute, eternal, and infinite, he is also good, divine, and gracious. I know the truth of the great declarations: “God is spirit” and “God is love,” and these two attributes are most completely revealed to the universe in the Eternal Son.
4. 神之奥秘 ^top		4. The Mystery of God ^top
1:4.1 (26.3) 神所拥有的完美具有如此的无限性，以致这种无限性成为了他奥秘的所在。而在所有深不可测的神之奥秘中，最伟大的一个则是神內驻于凡人心智之中的非凡现象。万有之父在处于时间中的受造物之内驻留的方式，是一切宇宙奥秘中最为深奥的一个；在人类心智中的神之临在，可谓是众妙之妙。		1:4.1 (26.3) The infinity of the perfection of God is such that it eternally constitutes him mystery. And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries.
1:4.2 (26.4) 凡人们的肉体是“神之圣殿”。尽管拥主权造物之子们来到他们有人居住世界的受造物近旁，并且把“所有的人引到自己身边”；尽管他们“站在觉醒之门外并且敲门”，并乐于进入所有愿意“打开心扉”的人们心里；尽管在众造物之子和他们的凡人受造物之间，确实存在这种亲密的私下交流，然而，凡人确实还有一点东西是来自于神本身，它实际上驻居于他们之内；他们的身体由此成为圣殿。		1:4.2 (26.4) The physical bodies of mortals are “the temples of God.” Notwithstanding that the Sovereign Creator Sons come near the creatures of their inhabited worlds and “draw all men to themselves”; though they “stand at the door” of consciousness “and knock” and delight to come in to all who will “open the doors of their hearts”; although there does exist this intimate personal communion between the Creator Sons and their mortal creatures, nevertheless, mortal men have something from God himself which actually dwells within them; their bodies are the temples thereof.
1:4.3 (26.5) 当你一直下降来到这里，当你以暂时的形式在地球上逐渐发展，当你在肉体之内的试航暂告结束，当构成凡胎的尘埃“返回到它所来自的大地”；这时，真相便会大白，内驻的“圣灵将会返回到他的赐予者神那里。”在这个行星上的每个有道德存在之内，驻居着神的一个片段，神性的一个不可或缺的组成部分。在所有权意义上来说，它还不算属于你的，但只要你能从凡尘世界中幸存下来，它将按预定计划与你合而为一。		1:4.3 (26.5) When you are through down here, when your course has been run in temporary form on earth, when your trial trip in the flesh is finished, when the dust that composes the mortal tabernacle “returns to the earth whence it came”; then, it is revealed, the indwelling “Spirit shall return to God who gave it.” There sojourns within each moral being of this planet a fragment of God, a part and parcel of divinity. It is not yet yours by right of possession, but it is designedly intended to be one with you if you survive the mortal existence.
1:4.4 (26.6) 我们一直面临着这个神之奥秘；我们被来自他无限美德，无尽仁慈，无比智慧，和无上品格的无尽真相全景之愈多的演变所困惑。		1:4.4 (26.6) We are constantly confronted with this mystery of God; we are nonplused by the increasing unfolding of the endless panorama of the truth of his infinite goodness, endless mercy, matchless wisdom, and superb character.
1:4.5 (26.7) 神的奥秘存在于固有的差异之中，这差异存在于有限与无限之间，暂时与永恒之间，时空受造物与万有造物主之间，物质与灵性之间，人之不完美性与天堂神灵之完美性之间。 拥有普遍之爱的神永不休止地将自身展现在他的每一个受造物之前，直到他们具有充分的领悟能力去从灵性层次上理解神真、美、善的品质。		1:4.5 (26.7) The divine mystery consists in the inherent difference which exists between the finite and the infinite, the temporal and the eternal, the time-space creature and the Universal Creator, the material and the spiritual, the imperfection of man and the perfection of Paradise Deity. The God of universal love unfailingly manifests himself to every one of his creatures up to the fullness of that creature’s capacity to spiritually grasp the qualities of divine truth, beauty, and goodness.
1:4.6 (27.1) 对于由众多宇宙组成的宇宙中每个星球、每个世界的每个灵性存在和每个凡俗受造物，万有之父把他仁慈与神性自身的一切，按他们可以辨明或领会的程度呈现出来。神不会偏爱任何个体，无论是灵性还是物质性的。任何宇宙子民在任何特定时刻所享有的神之临在，只受限于这个受造物接受和辨明超物质世界灵性事实的领悟能力。		1:4.6 (27.1) To every spirit being and to every mortal creature in every sphere and on every world of the universe of universes, the Universal Father reveals all of his gracious and divine self that can be discerned or comprehended by such spirit beings and by such mortal creatures. God is no respecter of persons, either spiritual or material. The divine presence which any child of the universe enjoys at any given moment is limited only by the capacity of such a creature to receive and to discern the spirit actualities of the supermaterial world.
1:4.7 (27.2) 作为一个在人类灵性经验中的实相，神并非什么奥秘。但是当试图向物质性层次的物质性心智阐明灵性世界的实相时，奥秘便产生了：它们如此细微而又如此深奥，只有知晓神的凡人之信仰理解力，才能够达到某种哲学的奇迹——通过有限者去认识无限者，通过时空物质性世界中进化的凡人，来达到对永恒之神的识别。		1:4.7 (27.2) As a reality in human spiritual experience God is not a mystery. But when an attempt is made to make plain the realities of the spirit world to the physical minds of the material order, mystery appears: mysteries so subtle and so profound that only the faith-grasp of the God-knowing mortal can achieve the philosophic miracle of the recognition of the Infinite by the finite, the discernment of the eternal God by the evolving mortals of the material worlds of time and space.
5. 万有之父的人格 ^top		5. Personality of the Universal Father ^top
1:5.1 (27.3) 不要让神的伟大、他的无限性掩盖或遮蔽他的人格。“他是设计了耳朵的那位，难道他会听不到？他是塑造了眼睛的那位，难道他会看不到？”万有之父是神性人格的顶峰；他是遍及一切造物之人格的起源与归宿。神既是无限的，又是具有人格的；他是一个无限的人格。天父确实是一个人格，尽管他自身的无限性，使得他永远超出物质性的有限众生所能完全理解的范围之外。		1:5.1 (27.3) Do not permit the magnitude of God, his infinity, either to obscure or eclipse his personality. “He who planned the ear, shall he not hear? He who formed the eye, shall he not see?” The Universal Father is the acme of divine personality; he is the origin and destiny of personality throughout all creation. God is both infinite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his person places him forever beyond the full comprehension of material and finite beings.
1:5.2 (27.4) 而神又远不仅止于人类心智所能理解到的一个人格；他甚至远甚于任何可能存在的超人格概念。但是，与物质性受造物的头脑来讨论神性人格这样一些无法理解的概念，是完全没有意义的，他们对于存在实相的最高概念，只存在于人格的概念与理想之中。物质性受造物对于万有之造物主的最高可能概念，蕴含于具有神性人格这个崇高概念的灵性理想之中。因此，尽管你会知道，神必然远不止于人类的人格概念，但是你也同样清楚地知道，万有之父决不可能亚于一个永恒的、无限的、真、善、美的人格。		1:5.2 (27.4) God is much more than a personality as personality is understood by the human mind; he is even far more than any possible concept of a superpersonality. But it is utterly futile to discuss such incomprehensible concepts of divine personality with the minds of material creatures whose maximum concept of the reality of being consists in the idea and ideal of personality. The material creature’s highest possible concept of the Universal Creator is embraced within the spiritual ideals of the exalted idea of divine personality. Therefore, although you may know that God must be much more than the human conception of personality, you equally well know that the Universal Father cannot possibly be anything less than an eternal, infinite, true, good, and beautiful personality.
1:5.3 (27.5) 神对他的任何一个受造物都不隐瞒。神之所以对这么多类别的众生而言不可接近，仅仅是因为他“居于光中，没有任何物质性受造物能接近。”神之人格的无限与庄严，超出于进化凡人们不完美心智所能理解的范围之外。他“用掌心量度江河湖海，用指距度量宇宙苍穹。是他坐在大地的运行轨道上，是他揭开苍穹如掀幔帐，是他铺展诸天形成宇宙，而居处其中。”“抬起你的双眼仰望天空，看是谁创造了万物，谁为他们造出了一个个世界，并且一一叫出它们的名字”；所以，确实是“通过神所造出的东西，来部分的了解神那些不可见的东西。”今天，像你们这样，你们必须要通过神多种多样、形形色色的造物，通过他的子辈及他们无数部属的启示和照料，来了解那不可见的创造者。		1:5.3 (27.5) God is not hiding from any of his creatures. He is unapproachable to so many orders of beings only because he “dwells in a light which no material creature can approach.” The immensity and grandeur of the divine personality is beyond the grasp of the unperfected mind of evolutionary mortals. He “measures the waters in the hollow of his hand, measures a universe with the span of his hand. It is he who sits on the circle of the earth, who stretches out the heavens as a curtain and spreads them out as a universe to dwell in.” “Lift up your eyes on high and behold who has created all these things, who brings out their worlds by number and calls them all by their names”; and so it is true that “the invisible things of God are partially understood by the things which are made.” Today, and as you are, you must discern the invisible Maker through his manifold and diverse creation, as well as through the revelation and ministration of his Sons and their numerous subordinates.
1:5.4 (28.1) 尽管物质性人类无法看到神本身，但他们应当欣慰地相信，神是一个人格；他们应当通过信仰接受这样的真理：万有之父是如此地爱着这个世界，以致他要为这里的低等居民们提供永恒的灵性进程；他“为他的孩子们感到高兴”。神从不缺少任何一个超人类的神性品质，这些品质构成了一个完美的、永恒的、慈爱的与无限的造物主人格本体。		1:5.4 (28.1) Even though material mortals cannot see the person of God, they should rejoice in the assurance that he is a person; by faith accept the truth which portrays that the Universal Father so loved the world as to provide for the eternal spiritual progression of its lowly inhabitants; that he “delights in his children.” God is lacking in none of those superhuman and divine attributes which constitute a perfect, eternal, loving, and infinite Creator personality.
1:5.5 (28.2) 在众地方造物中（除开众超级宇宙的全体职司），神除了从天堂造物之子们身上显现外，并不作亲身的或居有定所的显现，天堂造物之子们是众有居民世界之父们，是众地方宇宙的最高统治者们。假如受造物的信念是完美的，他就一定确知，当他见到一个造物之子，他也就见到了万有之父；在寻求天父的过程中，他不会要求或期望看到除了造物之子以外的任何人。凡人只有在达到完全的灵性转变并真正到达天堂之时，才能看到神。		1:5.5 (28.2) In the local creations (excepting the personnel of the superuniverses) God has no personal or residential manifestation aside from the Paradise Creator Sons who are the fathers of the inhabited worlds and the sovereigns of the local universes. If the faith of the creature were perfect, he would assuredly know that when he had seen a Creator Son he had seen the Universal Father; in seeking for the Father, he would not ask nor expect to see other than the Son. Mortal man simply cannot see God until he achieves completed spirit transformation and actually attains Paradise.
1:5.6 (28.3) 天堂造物之子们的本性，并不涵盖第一伟大本源与中心其无限本性所包含的普遍绝对性之内的所有无条件潜能，但是万有之父是以各种方式神性地临在于众造物之子身上的。天父和他的众子们是浑然一体的。这些属于迈克尔类别的天堂圣子们是完美的人格体们，他们甚至是所有地方宇宙人格体的典范，包括从明亮晨星之人格体，往下直到最低级的从动物进化演化而来的人类受造物之人格体。		1:5.6 (28.3) The natures of the Paradise Creator Sons do not encompass all the unqualified potentials of the universal absoluteness of the infinite nature of the First Great Source and Center, but the Universal Father is in every way divinely present in the Creator Sons. The Father and his Sons are one. These Paradise Sons of the order of Michael are perfect personalities, even the pattern for all local universe personality from that of the Bright and Morning Star down to the lowest human creature of progressing animal evolution.
1:5.7 (28.4) 如果没有神，没有他的伟大而首要之人格，那么在整个广袤的、由众多宇宙组成的宇宙中就不会有人格体之存在。神就是人格体。		1:5.7 (28.4) Without God and except for his great and central person, there would be no personality throughout all the vast universe of universes. God is personality.
1:5.8 (28.5) 尽管神是一个永恒的力量，一个崇高的临在，一个超越性的理念，以及一个灿烂的灵体，虽然他是所有这一切，并且还要无限地超越于这些，然而，他又真实而永久地是一个完美的造物主人格体，一个能够“知晓和被知晓”，能够“爱和被爱”之人格，一个能够与我们为友之人格；正像其他人会被认为是神的朋友一样，你也会被认为是神的朋友。他是一个真实的灵体和一个灵性的实相。		1:5.8 (28.5) Notwithstanding that God is an eternal power, a majestic presence, a transcendent ideal, and a glorious spirit, though he is all these and infinitely more, nonetheless, he is truly and everlastingly a perfect Creator personality, a person who can “know and be known,” who can “love and be loved,” and one who can befriend us; while you can be known, as other humans have been known, as the friend of God. He is a real spirit and a spiritual reality.
1:5.9 (28.6) 当我们看到万有之父在他的整个宇宙之中显露；当我们觉察到他在无数受造物之中的驻留；当我们看到他在主权之子们身中的显现；当我们不断地从各处、从四面八方感受到他的神性临在，让我们不应再怀疑和质询他人格的首要性。尽管所有这些广泛的分布，他仍然是一个真实的个体，并与他散布于由众多宇宙组成的宇宙中的受造物其数不清的众主人们永恒地维持着直接联系。		1:5.9 (28.6) As we see the Universal Father revealed throughout his universe; as we discern him indwelling his myriads of creatures; as we behold him in the persons of his Sovereign Sons; as we continue to sense his divine presence here and there, near and afar, let us not doubt nor question his personality primacy. Notwithstanding all these far-flung distributions, he remains a true person and everlastingly maintains personal connection with the countless hosts of his creatures scattered throughout the universe of universes.
1:5.10 (28.7) 万有之父拥有人格本体的观点，是关于神的一个更广义、更真确的概念，它主要地是通过启示而传给人类。推理、智慧和宗教经验都推断和暗示出神拥有人格本体，但它们都无法彻底验证它。即使是内驻的思想调整者，也还是准人格的。任何宗教的正确度和成熟度，与它所包含的神具有无限人格本体的概念，以及对神灵绝对统一性的理解是直接成正比的。所以，一旦宗教首先构想出神之统一性概念，那之后具有人格神灵的观念便成为宗教成熟度的标准。		1:5.10 (28.7) The idea of the personality of the Universal Father is an enlarged and truer concept of God which has come to mankind chiefly through revelation. Reason, wisdom, and religious experience all infer and imply the personality of God, but they do not altogether validate it. Even the indwelling Thought Adjuster is prepersonal. The truth and maturity of any religion is directly proportional to its concept of the infinite personality of God and to its grasp of the absolute unity of Deity. The idea of a personal Deity becomes, then, the measure of religious maturity after religion has first formulated the concept of the unity of God.
1:5.11 (29.1) 原始宗教拥有过众多个具有人格之神，他们都是按人类的形象塑造出来的。启示肯定了神的人格本体概念的合理性，这一概念仅在第一起因的科学假定下才有可能，并只在宇宙统一性的哲学概念中被临时性提议出来。任何人，只有从人格本体入手，才能开始理解神的统一性。拒绝接受第一本源与中心的人格本体，只会把人带到哲学上的两难选择：唯物论或是泛神论。		1:5.11 (29.1) Primitive religion had many personal gods, and they were fashioned in the image of man. Revelation affirms the validity of the personality concept of God which is merely possible in the scientific postulate of a First Cause and is only provisionally suggested in the philosophic idea of Universal Unity. Only by personality approach can any person begin to comprehend the unity of God. To deny the personality of the First Source and Center leaves one only the choice of two philosophic dilemmas: materialism or pantheism.
1:5.12 (29.2) 在思考神灵概念时，必须把人格本体概念与肉体存在概念相互剥离。无论是对于人类人格本体还是神的人格本体，一个物质性的身躯都并非必不可少的。肉体存在的错误概念，来自于人类哲学的两个极端。在唯物论中，自人类死后便失去其身体，他就终止了其作为一个人格本体的存在；而在泛神论中，由于神没有身体，他便因此不是一个人格。而实际上，超人类型的进化人格体，是以心智与灵性结合的方式运作的。		1:5.12 (29.2) In the contemplation of Deity, the concept of personality must be divested of the idea of corporeality. A material body is not indispensable to personality in either man or God. The corporeality error is shown in both extremes of human philosophy. In materialism, since man loses his body at death, he ceases to exist as a personality; in pantheism, since God has no body, he is not, therefore, a person. The superhuman type of progressing personality functions in a union of mind and spirit.
1:5.13 (29.3) 人格本体并不只是神的一个简单属性；更确切地说，它代表的是神协调的无限本质和统一的神性意志的总体，而这个总体呈现于完美表达的永恒性和普遍性之中。人格本体，在最高意义上，是神对由众多宇宙组成的宇宙的启示。		1:5.13 (29.3) Personality is not simply an attribute of God; it rather stands for the totality of the co-ordinated infinite nature and the unified divine will which is exhibited in eternity and universality of perfect expression. Personality, in the supreme sense, is the revelation of God to the universe of universes.
1:5.14 (29.4) 作为永恒、遍在、绝对与无限的神，他既不需增长知识，也不需增进智慧。神也并非像有限之人类可能猜测或理解的那样，需要获取经验，但是他的确，在他自己永恒人格本体的范围之内，享受那些他因自我实现所产生的不断扩展，这一过程在某些方面可比于、类似于进化世界中有限受造物的新鲜经验之获得。		1:5.14 (29.4) God, being eternal, universal, absolute, and infinite, does not grow in knowledge nor increase in wisdom. God does not acquire experience, as finite man might conjecture or comprehend, but he does, within the realms of his own eternal personality, enjoy those continuous expansions of self-realization which are in certain ways comparable to, and analogous with, the acquirement of new experience by the finite creatures of the evolutionary worlds.
1:5.15 (29.5) 无限之神的绝对完美性会使他遭受完美品质的无条件终局这种极大的限制，假如不存在这样一个事实： 万有之父直接参与到广阔宇宙中的每一个不完美灵魂的人格体奋斗之中，这个灵魂在神性协助下，寻求去升至在高处的灵性完美世界。遍及由众多宇宙组成的宇宙中每一个灵性存在和每一个暂存受造物的这种进化经历，正是天父不断自我实现之无尽神性循环中所包含的、永远扩展的神灵意识之一部分。		1:5.15 (29.5) The absolute perfection of the infinite God would cause him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father’s ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.
1:5.16 (29.6) 此言真实不虚：“在你们的一切苦难中，他也同受苦。”“在你们的一切喜悦中，他在你们心中与你们一起喜悦。”他准人格的神圣之灵，是你们真实的一部分。天堂岛会对由众多宇宙组成的宇宙的所有自然变化做出反应；永恒之子包含了一切造物的所有灵性推动力；共同行动者涵盖了不断扩展之宇宙中的所有心智表达。万有之父在完满的神圣意识中，了解到整个时空进化世界中每个实体、存有和人格体其不断扩展与扬升的心灵所做出持续努力的所有独特经验。所有这些，都是完全真实的，因为“我们都在他之中生活，活动，并拥有我们的存在。”		1:5.16 (29.6) It is literally true: “In all your afflictions he is afflicted.” “In all your triumphs he triumphs in and with you.” His prepersonal divine spirit is a real part of you. The Isle of Paradise responds to all the physical metamorphoses of the universe of universes; the Eternal Son includes all the spirit impulses of all creation; the Conjoint Actor encompasses all the mind expression of the expanding cosmos. The Universal Father realizes in the fullness of the divine consciousness all the individual experience of the progressive struggles of the expanding minds and the ascending spirits of every entity, being, and personality of the whole evolutionary creation of time and space. And all this is literally true, for “in Him we all live and move and have our being.”
6. 宇宙中的人格本体 ^top		6. Personality in the Universe ^top
1:6.1 (29.7) 人类人格本体是由神性造物主人格本体投射到时空中的映像投影。而仅靠对投影的检查是永远无法对真实存在达到充分了解的。应该从真实本体的角度来理解投影。		1:6.1 (29.7) Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance.
1:6.2 (30.1) 神对于科学而言是一个起因，对于哲学而言是一个理念，对于宗教而言是一个人格，更是极慈爱的天父。神对于科学家而言是一个首要推动力，对于哲学家而言是一个统一体的假设，对于宗教家而言是一个鲜活的灵性体验。人类对于万有之父人格本体不充分的概念，只能通过人类在宇宙中的灵性进步来改进，只有在时空性朝圣者最终达到天堂永活之神的神圣怀抱之时，他那关于万有之父的概念才会变得真正充分。		1:6.2 (30.1) God is to science a cause, to philosophy an idea, to religion a person, even the loving heavenly Father. God is to the scientist a primal force, to the philosopher a hypothesis of unity, to the religionist a living spiritual experience. Man’s inadequate concept of the personality of the Universal Father can be improved only by man’s spiritual progress in the universe and will become truly adequate only when the pilgrims of time and space finally attain the divine embrace of the living God on Paradise.
1:6.3 (30.2) 从不要忽视神和人类所设想的人格本体观点的相反性。人类观察和理解人格本体，是从有限去观察无限；而神则从无限观察有限。人类拥有最低类型的人格本体；而神的人格本体则是最高的，更是至上的、终极的和绝对的。因此，关于神之人格本体的更好概念，确实需要耐心地等待着人类人格本体改进观念的出现，尤其要等待着在造物之子迈克尔在玉苒厦(Urantia)的赠与生活中对人类人格本体和神之人格本体所作的更好启示。		1:6.3 (30.2) Never lose sight of the antipodal viewpoints of personality as it is conceived by God and man. Man views and comprehends personality, looking from the finite to the infinite; God looks from the infinite to the finite. Man possesses the lowest type of personality; God, the highest, even supreme, ultimate, and absolute. Therefore did the better concepts of the divine personality have patiently to await the appearance of improved ideas of human personality, especially the enhanced revelation of both human and divine personality in the Urantian bestowal life of Michael, the Creator Son.
1:6.4 (30.3) 內驻于凡人心智中的准人格神性之灵，在其临在之内，携带着其真实存在的有效证据，但是神性人格本体的概念，只能通过真正个人宗教体验所拥有的灵性洞察力来理解。任何一个人类的或神性的人格，都可以完全脱离外在反应或该人格的物质性存在而被知晓和理解。		1:6.4 (30.3) The prepersonal divine spirit which indwells the mortal mind carries, in its very presence, the valid proof of its actual existence, but the concept of the divine personality can be grasped only by the spiritual insight of genuine personal religious experience. Any person, human or divine, may be known and comprehended quite apart from the external reactions or the material presence of that person.
1:6.5 (30.4) 一定程度上的道德共鸣和灵性和谐，对两个人格之间的友谊是十分必要的；一个富有爱心的人格体，很难去向一个无情之人表露自己。即使要去接近了解一个神性人格体，人类人格本体的一切天赋必须要被完全地投入到努力当中去；不认真、不完全的投入将会是徒劳的。		1:6.5 (30.4) Some degree of moral affinity and spiritual harmony is essential to friendship between two persons; a loving personality can hardly reveal himself to a loveless person. Even to approach the knowing of a divine personality, all of man’s personality endowments must be wholly consecrated to the effort; halfhearted, partial devotion will be unavailing.
1:6.6 (30.5) 人类对他自身的了解越是透彻，对他同伴的人格本体价值越是赏识，他就会越是渴望了解原初人格本体，这样一位知神之人就越是诚挚地努力去变得像原初人格本体一样。你可以就神的众多看法去争论，然而与神同在和在神之中的亲身体验，却是高于和超越于所有人类的争论和纯粹的智性推理的。知神之人叙述他的灵性体验不是为了去说服不信神的人，而是为了启迪信仰者以及相互之间的满足。		1:6.6 (30.5) The more completely man understands himself and appreciates the personality values of his fellows, the more he will crave to know the Original Personality, and the more earnestly such a God-knowing human will strive to become like the Original Personality. You can argue over opinions about God, but experience with him and in him exists above and beyond all human controversy and mere intellectual logic. The God-knowing man describes his spiritual experiences, not to convince unbelievers, but for the edification and mutual satisfaction of believers.
1:6.7 (30.6) 如果假设宇宙是可知的，是可以被了解的，这就是来假设宇宙是由心智创造的，且由人格本体管理的。人的心智只能感知他人的心智表现，所谓他人，可以是人或超人。如果人类的人格本体可以体验宇宙，那么应当有一个神性心智和一个实际存在的人格本体，潜藏于该宇宙之中某处。		1:6.7 (30.6) To assume that the universe can be known, that it is intelligible, is to assume that the universe is mind made and personality managed. Man’s mind can only perceive the mind phenomena of other minds, be they human or superhuman. If man’s personality can experience the universe, there is a divine mind and an actual personality somewhere concealed in that universe.
1:6.8 (30.7) 神就是灵——灵性的人格本体；人也是一个灵——潜在的灵性人格本体。拿撒勒的耶稣在人类经历之中获得了这个潜在灵性人格本体的完全实现；因此他那实现天父意旨的一生，便成为神之人格本体对人类的最真实和最理想的启示。即使万有之父的人格本体只能在实际的宗教体验中被理解，透过耶稣的世间生平，我们为神之人格本体在这样一个真实的人类经历中实现与显露所产生的完美示范而受到鼓舞。		1:6.8 (30.7) God is spirit—spirit personality; man is also a spirit—potential spirit personality. Jesus of Nazareth attained the full realization of this potential of spirit personality in human experience; therefore his life of achieving the Father’s will becomes man’s most real and ideal revelation of the personality of God. Even though the personality of the Universal Father can be grasped only in actual religious experience, in Jesus’ earth life we are inspired by the perfect demonstration of such a realization and revelation of the personality of God in a truly human experience.
7. 人格本体概念的灵性价值 ^top		7. Spiritual Value of the Personality Concept ^top
1:7.1 (31.1) 当耶稣谈到“永活之神”，他指的是一位具有人格的神灵——天上的父。神灵具有人格的概念有助于共同友情的建立；它促进了智性崇拜的形成；它也推动了新鲜信任的产生。非人格的事物之间也可以有互动，但不可能产生友情。父子之间的亲谊关系，正如神与人之间那样，只有双方都是人格才会被享有。只有人格体之间才会相互交流，虽然这种人格的交流可以由思想调整者这样一个非人格实体之临在，而受到极大的促进。		1:7.1 (31.1) When Jesus talked about “the living God,” he referred to a personal Deity—the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had between nonpersonal things, but not fellowship. The fellowship relation of father and son, as between God and man, cannot be enjoyed unless both are persons. Only personalities can commune with each other, albeit this personal communion may be greatly facilitated by the presence of just such an impersonal entity as the Thought Adjuster.
1:7.2 (31.2) 人达到与神的合一，并非如一滴水会自然达到与大海融为一体那样。人只能是通过渐进的、相互的灵性交流，通过与具有人格的神进行人格交流，通过全心全意地、充满理解地遵行神的旨意来不断获得神性本质，而达到与神的合一。这样一种崇高的关系只能存在于人格体之间。		1:7.2 (31.2) Man does not achieve union with God as a drop of water might find unity with the ocean. Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will. Such a sublime relationship can exist only between personalities.
1:7.3 (31.3) “真”的概念或许可能在人格体以外的情形下被接受 ，“美”的概念可能存在于没有人格体的场合，但神性之“善”的概念只有在与人格体有关的情形中才可被理解。只有一个人格，才能爱人和被爱。即使是“美”和“真”也会从永生的希望中被剥离，假如它们不是一个具有人格之神、一个仁爱之父的品质。		1:7.3 (31.3) The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved. Even beauty and truth would be divorced from survival hope if they were not attributes of a personal God, a loving Father.
1:7.4 (31.4) 我们无法完全理解，神何以会是原初的、不变的、全能的和完美的，而与此同时，他又被一个永远变化而又明显地受到规律制约的、拥有众多相对不完美性的进化宇宙所围绕。但是我们之所以在自己的个人经验中能够领悟这样一个真理，这是由于我们都保持着人格本体的一致性和意志的统一性，而不管我们自身和我们所处的环境处于怎样的不断变化之中。		1:7.4 (31.4) We cannot fully understand how God can be primal, changeless, all-powerful, and perfect, and at the same time be surrounded by an ever-changing and apparently law-limited universe, an evolving universe of relative imperfections. But we can know such a truth in our own personal experience since we all maintain identity of personality and unity of will in spite of the constant changing of both ourselves and our environment.
1:7.5 (31.5) 终极的宇宙实相无法用数学、逻辑或哲学来理解，而只能依靠在不断遵行一位具有人格之神其神圣旨意过程中的亲身体验来理解。科学、哲学和神学，都不能证实神之人格本体的存在。只有天父其忠诚子辈的个人体验，才能实现对神之人格本体真实的、灵性的领会。		1:7.5 (31.5) Ultimate universe reality cannot be grasped by mathematics, logic, or philosophy, only by personal experience in progressive conformity to the divine will of a personal God. Neither science, philosophy, nor theology can validate the personality of God. Only the personal experience of the faith sons of the heavenly Father can effect the actual spiritual realization of the personality of God.
1:7.6 (31.6) 宇宙人格本体的更高概念必然包含：自我特性，自我意识，自我意志，以及自我启示的可能性。这些特性在更大程度上必然包含着与其他同等人格体的友情，这正如存在于天堂神灵们的人格体组合之中的友情关系。这些组合的绝对统一性是那样的完美，使得神性被看作不可分割，完全一体。“上主神是一。”人格本体的不可分性，并不妨碍神赐予他的灵来生活于凡人们的内心之中。一个人类父亲人格本体的不可分性并不妨碍他繁衍凡人子女。		1:7.6 (31.6) The higher concepts of universe personality imply: identity, self-consciousness, self-will, and possibility for self-revelation. And these characteristics further imply fellowship with other and equal personalities, such as exists in the personality associations of the Paradise Deities. And the absolute unity of these associations is so perfect that divinity becomes known by indivisibility, by oneness. “The Lord God is one.” Indivisibility of personality does not interfere with God’s bestowing his spirit to live in the hearts of mortal men. Indivisibility of a human father’s personality does not prevent the reproduction of mortal sons and daughters.
1:7.7 (31.7) 这一不可分性概念，与统一性概念一起，表明了神灵所拥有的终极性对于时间和空间的超越；因此无论空间还是时间，都不可能是绝对的或是无限的。第一本源与中心是那无条件地超越一切心智、物质与灵性的无限性。		1:7.7 (31.7) This concept of indivisibility in association with the concept of unity implies transcendence of both time and space by the Ultimacy of Deity; therefore neither space nor time can be absolute or infinite. The First Source and Center is that infinity who unqualifiedly transcends all mind, all matter, and all spirit.
1:7.8 (31.8) 天堂三位一体的事实，根本没有违反神性统一的真理。天堂神灵的三个人格本体，在一切宇宙实相反应中和一切受造物关系中，都是一体的。这三个永恒位格的存在也不违反神灵不可分性的真理。我充分的意识到，以我所能驾驭的语言，很难充分向凡人心智解释清楚对这些宇宙问题我们是怎样看待的。但是你们不应变得沮丧；即使属于我这个天堂存有团队中的某些高等人格体们，对所有这些事情也并非完全了然。永远记住，这些与神灵有关的深奥真理，会不断变得清晰明了，因为在漫长的、凡人升向天堂的相继世代中，你们的心智会变得逐渐地灵性化。		1:7.8 (31.8) The fact of the Paradise Trinity in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one. Neither does the existence of these three eternal persons violate the truth of the indivisibility of Deity. I am fully aware that I have at my command no language adequate to make clear to the mortal mind how these universe problems appear to us. But you should not become discouraged; not all of these things are wholly clear to even the high personalities belonging to my group of Paradise beings. Ever bear in mind that these profound truths pertaining to Deity will increasingly clarify as your minds become progressively spiritualized during the successive epochs of the long mortal ascent to Paradise.
1:7.9 (32.1) [由一位神性顾问呈献，本顾问是来自于第七超级宇宙总部尤沃萨(Uversa)之上的、亘古常在者们所指派的天界人格体团队的一位成员，来负责主持本批启示文献中涉及超越内巴顿(Nebadon)地方宇宙范围之外事务的那些部分。我被授权提交那些描述神之本性与品质的篇章，因为我代表着在任何有居民世界、为此目的之最高可获信息源。我曾经在所有七个超级宇宙中担任神性顾问，并曾长期居留于万物之中心的天堂。曾经多次，在万有之父直接的亲身临在之中逗留，我感受到了无上的喜悦。我怀着无可置辩的权威性描述有关天父的本性与品质的实相和真理。我的讲述持之有据。]		1:7.9 (32.1) [Presented by a Divine Counselor, a member of a group of celestial personalities assigned by the Ancients of Days on Uversa, the headquarters of the seventh superuniverse, to supervise those portions of this forthcoming revelation which have to do with affairs beyond the borders of the local universe of Nebadon. I am commissioned to sponsor those papers portraying the nature and attributes of God because I represent the highest source of information available for such a purpose on any inhabited world. I have served as a Divine Counselor in all seven of the superuniverses and have long resided at the Paradise center of all things. Many times have I enjoyed the supreme pleasure of a sojourn in the immediate personal presence of the Universal Father. I portray the reality and truth of the Father’s nature and attributes with unchallengeable authority; I know whereof I speak.]