第103篇		Paper 103
宗教体验之实相		The Reality of Religious Experience
103:0.1 (1129.1) 人类的所有真正宗教反应，都是由崇拜类辅助者（即崇拜之灵）的早期侍奉所襄助、且由智慧类辅助者（即智慧之灵）所监察的。人类的最初超心智禀赋，是宇宙造物之灵所属圣灵身中人格环路之赋与；在圣子的赠与或是调整者的普遍赠与之前许久，这一影响便已担当起扩展人类伦理、宗教和灵性视角的职责了。继天堂圣子赠与之后，被释放的真理之灵对人类觉知宗教真理能力的扩展做出了有力的贡献。随着进化在一个居住世界上推进，思想调整者渐趋参与到人类更高类型宗教洞见的发展之中。思想调整者是宇宙之窗，有限受造物通过它可以信实瞥见到无限制神灵、即万有之父的确定性和神圣性。		103:0.1 (1129.1) ALL of man’s truly religious reactions are sponsored by the early ministry of the adjutant of worship and are censored by the adjutant of wisdom. Man’s first supermind endowment is that of personality encircuitment in the Holy Spirit of the Universe Creative Spirit; and long before either the bestowals of the divine Sons or the universal bestowal of the Adjusters, this influence functions to enlarge man’s viewpoint of ethics, religion, and spirituality. Subsequent to the bestowals of the Paradise Sons the liberated Spirit of Truth makes mighty contributions to the enlargement of the human capacity to perceive religious truths. As evolution advances on an inhabited world, the Thought Adjusters increasingly participate in the development of the higher types of human religious insight. The Thought Adjuster is the cosmic window through which the finite creature may faith-glimpse the certainties and divinities of limitless Deity, the Universal Father.
103:0.2 (1129.2) 人类的宗教倾向是天生的；它们得以普遍显现，并具有一种看似自然的起源；原始宗教在其起源上总是进化性的。随着自然的宗教体验不断进展，周期性的真理启示会不时介入原本缓慢进展的行星进化进程中。		103:0.2 (1129.2) The religious tendencies of the human races are innate; they are universally manifested and have an apparently natural origin; primitive religions are always evolutionary in their genesis. As natural religious experience continues to progress, periodic revelations of truth punctuate the otherwise slow-moving course of planetary evolution.
103:0.3 (1129.3) 今天，在玉苒厦(Urantia)上存在着四类宗教：		103:0.3 (1129.3) On Urantia, today, there are four kinds of religion:
103:0.4 (1129.4) 1. 自然进化类宗教。		103:0.4 (1129.4) 1. Natural or evolutionary religion.
103:0.5 (1129.5) 2. 超自然启示类宗教。		103:0.5 (1129.5) 2. Supernatural or revelatory religion.
103:0.6 (1129.6) 3. 实用的流行类宗教，即自然宗教与超自然宗教不同程度的混合。		103:0.6 (1129.6) 3. Practical or current religion, varying degrees of the admixture of natural and supernatural religions.
103:0.7 (1129.7) 4. 哲学类宗教，即人造哲学思虑而成的神学教义和推理而成的宗教。		103:0.7 (1129.7) 4. Philosophic religions, man-made or philosophically thought-out theologic doctrines and reason-created religions.
1. 宗教哲学 ^top		1. Philosophy of Religion ^top
103:1.1 (1129.8) 一个社会或种族团体中间宗教体验的统一，源自驻于个人身内神之片段的相同本质。正是人身中的这种神性，引发了他对他人福祉的无私利益。但由于人格是独特的 -- 即没有任何两个凡人会是完全相同的 -- 不可避免的是，没有任何两个人会以同样方式阐明活于他们心中的神性之灵的引领和驱策。一群凡人可以体验到灵性合一，但他们却永远无法达到哲学上的一致。而这种对宗教思想与体验之阐释的多样性，可通过以下事实得以展现出来，即二十世纪的神学家和哲学家们已系统阐述了五百种以上关于宗教的不同定义。事实上，每个人都可就他自身对身内神之灵传出的神性冲动所做的经验性阐释来定义宗教，因此这样一种阐释必定是独特的，完全不同于所有其他人的宗教哲学。		103:1.1 (1129.8) The unity of religious experience among a social or racial group derives from the identical nature of the God fragment indwelling the individual. It is this divine in man that gives origin to his unselfish interest in the welfare of other men. But since personality is unique—no two mortals being alike—it inevitably follows that no two human beings can similarly interpret the leadings and urges of the spirit of divinity which lives within their minds. A group of mortals can experience spiritual unity, but they can never attain philosophic uniformity. And this diversity of the interpretation of religious thought and experience is shown by the fact that twentieth-century theologians and philosophers have formulated upward of five hundred different definitions of religion. In reality, every human being defines religion in the terms of his own experiential interpretation of the divine impulses emanating from the God spirit that indwells him, and therefore must such an interpretation be unique and wholly different from the religious philosophy of all other human beings.
103:1.2 (1130.1) 当一个凡人完全同意一个同伴凡人的宗教哲学时，那一现象表明这两个人在触及他们关于哲学宗教阐释之相似性的事务上有过一种类似的宗教体验。		103:1.2 (1130.1) When one mortal is in full agreement with the religious philosophy of a fellow mortal, that phenomenon indicates that these two beings have had a similar religious experience touching the matters concerned in their similarity of philosophic religious interpretation.
103:1.3 (1130.2) 尽管你的宗教是一种有关个人体验的事务，但最为重要的是，你应该接触大量有关其他宗教体验（即其他多样凡人的多样阐释）的知识，在这种情况下，你可以防止你的宗教生活变得以自我为中心 -- 即受到局限、自私和不善交际。		103:1.3 (1130.2) While your religion is a matter of personal experience, it is most important that you should be exposed to the knowledge of a vast number of other religious experiences (the diverse interpretations of other and diverse mortals) to the end that you may prevent your religious life from becoming egocentric—circumscribed, selfish, and unsocial.
103:1.4 (1130.3) 当理性主义假定宗教起初是一种对某物的原始信念，之后才跟随对价值的追求时，它是错误的。宗教首先是一种对价值的追求，之后才形成了一套阐释性的信念体系。人们更易在宗教价值（即目标）上、而非在信念（即阐释）上意见一致。这也解释了宗教何以在价值和目标上达成一致，同时却展现出了在数百种冲突的信念（信条）方面保持一种信念的令人困惑现象。这也解释了为何一个特定的人能在面对放弃或改变他的许多宗教信念的同时，依然能保持其宗教体验。尽管在宗教信念方面有着革新性的改变，但宗教仍会持续下来。神学不会产生宗教；而是宗教产生了神学的哲学。		103:1.4 (1130.3) Rationalism is wrong when it assumes that religion is at first a primitive belief in something which is then followed by the pursuit of values. Religion is primarily a pursuit of values, and then there formulates a system of interpretative beliefs. It is much easier for men to agree on religious values—goals—than on beliefs—interpretations. And this explains how religion can agree on values and goals while exhibiting the confusing phenomenon of maintaining a belief in hundreds of conflicting beliefs—creeds. This also explains why a given person can maintain his religious experience in the face of giving up or changing many of his religious beliefs. Religion persists in spite of revolutionary changes in religious beliefs. Theology does not produce religion; it is religion that produces theologic philosophy.
103:1.5 (1130.4) 笃信宗教者相信过许多虚假的东西，这并不会使宗教失去价值，因为宗教是基于对价值的认知，并被个人宗教体验所产生的信仰所验证。由此，宗教是基于体验和宗教思想；神学，即有关宗教的哲学，则是一种试图阐释那一体验的真诚尝试。这些阐释性信念或许是正确的，或许是错误的，或许是一种真理与谬误的混合。		103:1.5 (1130.4) That religionists have believed so much that was false does not invalidate religion because religion is founded on the recognition of values and is validated by the faith of personal religious experience. Religion, then, is based on experience and religious thought; theology, the philosophy of religion, is an honest attempt to interpret that experience. Such interpretative beliefs may be right or wrong, or a mixture of truth and error.
103:1.6 (1130.5) 对灵性价值认知的实现，是一种超观念性的体验。在任何一种人类语言中，都没有一个词可被用来指涉这种“感官”、“感觉”、“直觉”或“体验”，我们决定称之为神意识。驻于人身内的神之灵并非人格性的 -- 该调整者是准人格性的 -- 但这一告诫者展现出一种价值，散发出一种神性品味，它在最高且又无限的意义上来说是人格性的。若神至少不是人格性的，他就不可能具有意识，若不具有意识，那么他就变得低于人类了。		103:1.6 (1130.5) The realization of the recognition of spiritual values is an experience which is superideational. There is no word in any human language which can be employed to designate this “sense,” “feeling,” “intuition,” or “experience” which we have elected to call God-consciousness. The spirit of God that dwells in man is not personal—the Adjuster is prepersonal—but this Monitor presents a value, exudes a flavor of divinity, which is personal in the highest and infinite sense. If God were not at least personal, he could not be conscious, and if not conscious, then would he be infrahuman.
2. 宗教与个人 ^top		2. Religion and the Individual ^top
103:2.1 (1130.6) 宗教在人类心智中起作用，在其出现于人类意识中之前，它已在体验中得以实现了。当一个孩子在经历诞生之前，已经存在大约九个月了。但宗教的“诞生”却并非突然性的；它反而是一个渐渐的出现。然而，迟早会有一个“诞生日”。只有经过“再次诞生”，即由灵所生之时，你才会进入天国。许多灵性诞生会伴随着许多精神痛苦和明显的心理扰动，正如许多肉体诞生是以“激烈阵痛”及其他“分娩”异常为特征的。其他的灵性诞生则是对至高价值认知的一种自然而正常的成长，并伴随着一种灵性体验的提升，尽管任何宗教发展都要伴随着有意识的努力和积极而又个人的决定而发生。宗教从不是一种被动的体验，一种消极的态度。所谓的“宗教诞生”与所谓的转变体验并不直接相关，后者通常以一些作为一种精神冲突、情感抑压和性情剧变之结果而发生在之后生活中的宗教事件为特征。		103:2.1 (1130.6) Religion is functional in the human mind and has been realized in experience prior to its appearance in human consciousness. A child has been in existence about nine months before it experiences birth. But the “birth” of religion is not sudden; it is rather a gradual emergence. Nevertheless, sooner or later there is a “birth day.” You do not enter the kingdom of heaven unless you have been “born again”—born of the Spirit. Many spiritual births are accompanied by much anguish of spirit and marked psychological perturbations, as many physical births are characterized by a “stormy labor” and other abnormalities of “delivery.” Other spiritual births are a natural and normal growth of the recognition of supreme values with an enhancement of spiritual experience, albeit no religious development occurs without conscious effort and positive and individual determinations. Religion is never a passive experience, a negative attitude. What is termed the “birth of religion” is not directly associated with so-called conversion experiences which usually characterize religious episodes occurring later in life as a result of mental conflict, emotional repression, and temperamental upheavals.
103:2.2 (1131.1) 但那些被其父母精心培育以致在作为慈爱天父儿女这一意识中成长起来的人们，不应另眼看待那些只能通过心理危机、情感剧变而达至这样一种与神为友意识的同伴凡人。		103:2.2 (1131.1) But those persons who were so reared by their parents that they grew up in the consciousness of being children of a loving heavenly Father, should not look askance at their fellow mortals who could only attain such consciousness of fellowship with God through a psychological crisis, an emotional upheaval.
103:2.3 (1131.2) 人类心中会使启示类宗教的种子发芽的进化性土壤，是其道德天性，它很早就会引发一种社会意识。一个孩子道德天性之最初提示与性、内疚或个人自豪感无关，反而与公平正义之冲动、良善之驱策（即对其同伴之有益侍奉）相关。当这种早期的道德觉醒得到培植，便会出现宗教生活的一种逐渐发展，它相对免于冲突、剧变和危机。		103:2.3 (1131.2) The evolutionary soil in the mind of man in which the seed of revealed religion germinates is the moral nature that so early gives origin to a social consciousness. The first promptings of a child’s moral nature have not to do with sex, guilt, or personal pride, but rather with impulses of justice, fairness, and urges to kindness—helpful ministry to one’s fellows. And when such early moral awakenings are nurtured, there occurs a gradual development of the religious life which is comparatively free from conflicts, upheavals, and crises.
103:2.4 (1131.3) 每个人很早都会体验到其利己与利他冲动之间的某种冲突，关于神意识的最初体验很多次都会作为寻求超人类帮助以解决这类道德冲突的结果而得以达成。		103:2.4 (1131.3) Every human being very early experiences something of a conflict between his self-seeking and his altruistic impulses, and many times the first experience of God-consciousness may be attained as the result of seeking for superhuman help in the task of resolving such moral conflicts.
103:2.5 (1131.4) 一个孩子的心理是天性积极的，而非消极的。之所以有那么多凡人是消极的，是因为他们被训练过了。当提及孩子是积极的，指的是他的道德冲动，那些心智力量的出现意味着思想调整者的到来。		103:2.5 (1131.4) The psychology of a child is naturally positive, not negative. So many mortals are negative because they were so trained. When it is said that the child is positive, reference is made to his moral impulses, those powers of mind whose emergence signals the arrival of the Thought Adjuster.
103:2.6 (1131.5) 若无错误的教导，正常孩子的心智会在宗教意识出现的过程中向着道德正义和社会侍奉积极前行，远离罪恶与内疚，而非消极前行。在宗教体验的发展中，或许有冲突，或许没有，但却总是会存在不可避免的决断、努力和人类意志的运作。		103:2.6 (1131.5) In the absence of wrong teaching, the mind of the normal child moves positively, in the emergence of religious consciousness, toward moral righteousness and social ministry, rather than negatively, away from sin and guilt. There may or may not be conflict in the development of religious experience, but there are always present the inevitable decisions, effort, and function of the human will.
103:2.7 (1131.6) 道德抉择通常会伴随着或多或少的道德冲突。而孩子心中这种最初的冲突是介于利己主义驱策与利他主义冲动之间。思想调整者并不会忽视利己动机的人格价值，但的确会运作起来以将一种轻微的优先权置于利他冲动之上，以引向人类幸福之目标和天国之喜乐。		103:2.7 (1131.6) Moral choosing is usually accompanied by more or less moral conflict. And this very first conflict in the child mind is between the urges of egoism and the impulses of altruism. The Thought Adjuster does not disregard the personality values of the egoistic motive but does operate to place a slight preference upon the altruistic impulse as leading to the goal of human happiness and to the joys of the kingdom of heaven.
103:2.8 (1131.7) 当一个有道德之人面对自私的冲动而选择无私时，那便是原始的宗教体验。没有任何动物能做出这一选择；这样一个决定既是人性的，又是宗教性的。它包含了神意识这一事实，并展现出了社会服务这一冲动，即人类兄弟情谊的基础。当心智通过一种自由意志之行为而选择了一种正确的道德决断时，这样一种决定便构成了一种宗教体验。		103:2.8 (1131.7) When a moral being chooses to be unselfish when confronted by the urge to be selfish, that is primitive religious experience. No animal can make such a choice; such a decision is both human and religious. It embraces the fact of God-consciousness and exhibits the impulse of social service, the basis of the brotherhood of man. When mind chooses a right moral judgment by an act of the free will, such a decision constitutes a religious experience.
103:2.9 (1131.8) 但在一个孩子充分发展以获得充分道德能力、并由此能选择利他性服务之前，他已发展出一种强大而极为统一的利己本性了。正是这一事实情况引生了 “较高”和“较低”本性之间、“旧有罪恶之人”与“新的优雅本性”之间相斗争的理论。正常的孩子在生命的很早时期便开始了解到“施比受更为有福”了。		103:2.9 (1131.8) But before a child has developed sufficiently to acquire moral capacity and therefore to be able to choose altruistic service, he has already developed a strong and well-unified egoistic nature. And it is this factual situation that gives rise to the theory of the struggle between the “higher” and the “lower” natures, between the “old man of sin” and the “new nature” of grace. Very early in life the normal child begins to learn that it is “more blessed to give than to receive.”
103:2.10 (1131.9) 人易于将自私的冲动与他的自我 -- 即自身相等同起来。与此相反，他倾向于将利他的意愿，与他自身以外的某种影响、即神相等同起来。这样一种判断的确是对的，因为所有这些无我的渴望的确实际来自于内驻思想调整者的引导，该调整者是神的一个片段，这一灵性告诫者的驱策，在人类意识中被实现为利他、为同伴受造物着想的冲动。至少这是孩子心智早期基本的体验。当成长中的孩子未能达成人格统一，利他的驱动或许会变得过度发展，以致会对自我的福祉造成严重伤害，一种受误导的良知可能要对太多的冲突、担心、悲伤和无尽的人间不幸负责。		103:2.10 (1131.9) Man tends to identify the urge to be self-serving with his ego—himself. In contrast he is inclined to identify the will to be altruistic with some influence outside himself—God. And indeed is such a judgment right, for all such nonself desires do actually have their origin in the leadings of the indwelling Thought Adjuster, and this Adjuster is a fragment of God. The impulse of the spirit Monitor is realized in human consciousness as the urge to be altruistic, fellow-creature minded. At least this is the early and fundamental experience of the child mind. When the growing child fails of personality unification, the altruistic drive may become so overdeveloped as to work serious injury to the welfare of the self. A misguided conscience can become responsible for much conflict, worry, sorrow, and no end of human unhappiness.
3. 宗教与人类 ^top		3. Religion and the Human Race ^top
103:3.1 (1132.1) 尽管对鬼神、梦境和多种其他迷信的信奉，在原始宗教的进化性起源中都起过作用，但你们却不应忽略宗族或部落团结精神的影响。在群体关系中展现出了确切的社会状况，它对早期人类心智所具道德本性中的利己和利他冲突提供了挑战。尽管原始澳洲人信奉鬼神，但他们却仍将其宗教集中到宗族之上。适时，这样的宗教概念易于个性化，起初个性化为动物，后来则个性化为一个超人或是一个神。即使像非洲布希曼人这样的低劣民族，他们在信仰上甚至还不是图腾性的，却仍对自我利益与群体利益之间的差异具有一种认知，即对世俗价值与神圣价值之间的一种原始区分。但社会团体并非宗教体验之源。不管所有这些对人类早期宗教的原始贡献有多大影响，事实仍是，真正的宗教冲动源自真正的灵性临在激发了无私的意愿。		103:3.1 (1132.1) While the belief in spirits, dreams, and diverse other superstitions all played a part in the evolutionary origin of primitive religions, you should not overlook the influence of the clan or tribal spirit of solidarity. In the group relationship there was presented the exact social situation which provided the challenge to the egoistic-altruistic conflict in the moral nature of the early human mind. In spite of their belief in spirits, primitive Australians still focus their religion upon the clan. In time, such religious concepts tend to personalize, first, as animals, and later, as a superman or as a God. Even such inferior races as the African Bushmen, who are not even totemic in their beliefs, do have a recognition of the difference between the self-interest and the group-interest, a primitive distinction between the values of the secular and the sacred. But the social group is not the source of religious experience. Regardless of the influence of all these primitive contributions to man’s early religion, the fact remains that the true religious impulse has its origin in genuine spirit presences activating the will to be unselfish.
103:3.2 (1132.2) 后来的宗教在对自然奇观和神秘之事、非人格性玛那（即神力）的原始信仰中有所预现。但迟早进化的宗教会要求个人应为其社会群体的利益做出一些个人牺牲，应做些事让其他人更幸福、更美好。最终，宗教注定会变成对神与人的服务。		103:3.2 (1132.2) Later religion is foreshadowed in the primitive belief in natural wonders and mysteries, the impersonal mana. But sooner or later the evolving religion requires that the individual should make some personal sacrifice for the good of his social group, should do something to make other people happier and better. Ultimately, religion is destined to become the service of God and of man.
103:3.3 (1132.3) 宗教被设计用来改变人的环境。但今天凡人中间所存的大多宗教已无力做到这一切。环境已时常掌控了宗教。		103:3.3 (1132.3) Religion is designed to change man’s environment, but much of the religion found among mortals today has become helpless to do this. Environment has all too often mastered religion.
103:3.4 (1132.4) 要记住，在所有时代的宗教中，最重要的体验是有关道德价值和社会意涵的感受，而非有关神学教义或哲学理论的思考。随着魔法因素被道德观念所取代，宗教顺利地演进了。		103:3.4 (1132.4) Remember that in the religion of all ages the experience which is paramount is the feeling regarding moral values and social meanings, not the thinking regarding theologic dogmas or philosophic theories. Religion evolves favorably as the element of magic is replaced by the concept of morals.
103:3.5 (1132.5) 人类经由玛那（即神力）、魔法、自然崇拜、鬼神恐惧和动物崇拜等诸多迷信而演进到多种仪式，藉此个人的宗教态度变成了宗族的集体反应。之后这些仪式聚集结晶为部落的信仰，最终这些恐惧和信仰人格化为诸神。但在所有这一切宗教演进中，道德要素却从未完全缺席过。人内在之神的驱策总是强有力的。这两种强大的影响 -- 一种是人性的，一种是神性的 -- 确保了宗教在时代变迁中的存续，尽管它时常因千种颠覆性倾向和敌意性对抗而濒于灭绝。		103:3.5 (1132.5) Man evolved through the superstitions of mana, magic, nature worship, spirit fear, and animal worship to the various ceremonials whereby the religious attitude of the individual became the group reactions of the clan. And then these ceremonies became focalized and crystallized into tribal beliefs, and eventually these fears and faiths became personalized into gods. But in all of this religious evolution the moral element was never wholly absent. The impulse of the God within man was always potent. And these powerful influences—one human and the other divine—insured the survival of religion throughout the vicissitudes of the ages and that notwithstanding it was so often threatened with extinction by a thousand subversive tendencies and hostile antagonisms.
4. 灵性交融 ^top		4. Spiritual Communion ^top
103:4.1 (1133.1) 社交场合与宗教聚会之间的典型差异在于，与世俗相比，宗教聚会被交融的气氛所弥漫。以此方式人类社会会形成一种与神性联谊的感觉，这便是群体崇拜的开始。一同进餐是最早类型的社会交融，早期的宗教也规定，一部分仪式供奉物应被崇拜者们吃掉。甚至在基督教中，圣餐也保留了这种形式的交融。交融的气氛为利己自我与内驻灵性告诫者利他驱策之间的冲突提供了一段清新而舒适的休战期。这便是真正崇拜之前奏 -- 即对神之临在的践行，它终归会导致人类兄弟情谊的出现。		103:4.1 (1133.1) The characteristic difference between a social occasion and a religious gathering is that in contrast with the secular the religious is pervaded by the atmosphere of communion. In this way human association generates a feeling of fellowship with the divine, and this is the beginning of group worship. Partaking of a common meal was the earliest type of social communion, and so did early religions provide that some portion of the ceremonial sacrifice should be eaten by the worshipers. Even in Christianity the Lord’s Supper retains this mode of communion. The atmosphere of the communion provides a refreshing and comforting period of truce in the conflict of the self-seeking ego with the altruistic urge of the indwelling spirit Monitor. And this is the prelude to true worship—the practice of the presence of God which eventuates in the emergence of the brotherhood of man.
103:4.2 (1133.2) 当原始人感到他与神的交融被打断时，他便求助于某种祭献来赎罪，以恢复友好关系。对正义之饥渴会导向对真理的发现，而真理则扩增理想，这会给笃信宗教者造成新的问题，因为我们的理想易于成几何级数增长，而我们做到它们的能力却仅得到了算术级数的增强。		103:4.2 (1133.2) When primitive man felt that his communion with God had been interrupted, he resorted to sacrifice of some kind in an effort to make atonement, to restore friendly relationship. The hunger and thirst for righteousness leads to the discovery of truth, and truth augments ideals, and this creates new problems for the individual religionists, for our ideals tend to grow by geometrical progression, while our ability to live up to them is enhanced only by arithmetical progression.
103:4.3 (1133.3) 内疚感（并非罪恶意识）要么来自被打断了的灵性交融，要么来自个人道德理想的降低。从这一困境的解脱，只能通过认知到一个人最高的道德理想不必与神的旨意相同义。人类无法指望达至其最高理想，但他却能忠实于找到神并变得越来越像他一样的目标。		103:4.3 (1133.3) The sense of guilt (not the consciousness of sin) comes either from interrupted spiritual communion or from the lowering of one’s moral ideals. Deliverance from such a predicament can only come through the realization that one’s highest moral ideals are not necessarily synonymous with the will of God. Man cannot hope to live up to his highest ideals, but he can be true to his purpose of finding God and becoming more and more like him.
103:4.4 (1133.4) 耶稣将所有充满祭献和赎罪的仪式一扫而光。他通过宣称人是神的孩子，受造物与造物主的关系是基于亲子关系之上，而摧毁了宇宙中所有这一切虚假的内疚与隔离感之基础。神对于他的凡世儿女们来说，成了一位慈爱的父亲。所有不属于这种亲密家族关系之正当部分的仪式，都被永远废止了。		103:4.4 (1133.4) Jesus swept away all of the ceremonials of sacrifice and atonement. He destroyed the basis of all this fictitious guilt and sense of isolation in the universe by declaring that man is a child of God; the creature-Creator relationship was placed on a child-parent basis. God becomes a loving Father to his mortal sons and daughters. All ceremonials not a legitimate part of such an intimate family relationship are forever abrogated.
103:4.5 (1133.5) 上父与他的人类儿女交往，不是基于实际的德行或价值，而是认出儿女的动机 -- 即受造物的目的和意图。这种关系是一种亲子之谊，是由神之爱所启动的。		103:4.5 (1133.5) God the Father deals with man his child on the basis, not of actual virtue or worthiness, but in recognition of the child’s motivation—the creature purpose and intent. The relationship is one of parent-child association and is actuated by divine love.
5. 理想之起源 ^top		5. The Origin of Ideals ^top
103:5.1 (1133.6) 早期进化类心智引发了一种主要源于情感类恐惧的社会责任感和道德义务感。更为积极的社会服务冲动和充满利他主义的理想主义，则源自内驻于人类心智的神性之灵的直接驱策。		103:5.1 (1133.6) The early evolutionary mind gives origin to a feeling of social duty and moral obligation derived chiefly from emotional fear. The more positive urge of social service and the idealism of altruism are derived from the direct impulse of the divine spirit indwelling the human mind.
103:5.2 (1133.7) 这种为善他人的观念理想 -- 即为了一个邻人利益而否认自我所需的驱策 -- 起初是非常受局限的。原始人只将那些亲近之人、那些友好待他之人视为邻人；随着宗教文明的进步，一个人的邻人在概念上扩展到包括宗族、部落和国家。之后耶稣将邻人的范围扩大到了包括整个人类，甚至到了我们应爱我们的仇敌。每一个正常人的内心有样东西告诉他，这一教导是富于道德的 --是正确的。即便那些极少实践这一理想之人，也承认它在理论上是正确的。		103:5.2 (1133.7) This idea-ideal of doing good to others—the impulse to deny the ego something for the benefit of one’s neighbor—is very circumscribed at first. Primitive man regards as neighbor only those very close to him, those who treat him neighborly; as religious civilization advances, one’s neighbor expands in concept to embrace the clan, the tribe, the nation. And then Jesus enlarged the neighbor scope to embrace the whole of humanity, even that we should love our enemies. And there is something inside of every normal human being that tells him this teaching is moral—right. Even those who practice this ideal least, admit that it is right in theory.
103:5.3 (1134.1) 所有的人都承认这种无私利他之普遍人性冲动的道德性。人道主义者将该冲动之源归于物质性心智的自然运作；笃信宗教者则更为正确地认识到，凡人心智这种真正无私的冲动，是在回应思想调整者的内在灵性引导。		103:5.3 (1134.1) All men recognize the morality of this universal human urge to be unselfish and altruistic. The humanist ascribes the origin of this urge to the natural working of the material mind; the religionist more correctly recognizes that the truly unselfish drive of mortal mind is in response to the inner spirit leadings of the Thought Adjuster.
103:5.4 (1134.2) 但人对自我意愿与非自我意愿之间这些早期冲突的阐释并不总是可靠的。只有一个具备了高度统一的人格，才能对自我渴求与萌生的社会意识之间的多样争辩做出裁断。自我拥有与邻人一样的权利。二者都无法对个人的关注与服务拥有专有的要求。未能解决这一问题引生了最早类型的人类内疚感。		103:5.4 (1134.2) But man’s interpretation of these early conflicts between the ego-will and the other-than-self-will is not always dependable. Only a fairly well unified personality can arbitrate the multiform contentions of the ego cravings and the budding social consciousness. The self has rights as well as one’s neighbors. Neither has exclusive claims upon the attention and service of the individual. Failure to resolve this problem gives origin to the earliest type of human guilt feelings.
103:5.5 (1134.3) 仅当自我的利己欲望与高我（即神性之灵）的利他冲动被整合性兼监督性人格的统一意志所协调一致时，才会获得人类幸福。进化人类的心智永远会面临这一复杂问题，即调停情感冲动的自然扩展与灵性洞见（即真正宗教反思）之无私冲动的道德成长之间的争夺。		103:5.5 (1134.3) Human happiness is achieved only when the ego desire of the self and the altruistic urge of the higher self (divine spirit) are co-ordinated and reconciled by the unified will of the integrating and supervising personality. The mind of evolutionary man is ever confronted with the intricate problem of refereeing the contest between the natural expansion of emotional impulses and the moral growth of unselfish urges predicated on spiritual insight—genuine religious reflection.
103:5.6 (1134.4) 想要为自我和最大数量的他我获得同等利益的企图，呈现了一个始终无法在时空框架内得以圆满解决的问题。若给予永生，这种对立可得以解决，但在一段短暂的人生中它们无法得以解决。耶稣提到了这样一种矛盾，他曾说道：“试图保全自己生命的反而会失去生命，但为天国而舍弃生命的反而会得到生命。”		103:5.6 (1134.4) The attempt to secure equal good for the self and for the greatest number of other selves presents a problem which cannot always be satisfactorily resolved in a time-space frame. Given an eternal life, such antagonisms can be worked out, but in one short human life they are incapable of solution. Jesus referred to such a paradox when he said: “Whosoever shall save his life shall lose it, but whosoever shall lose his life for the sake of the kingdom, shall find it.”
103:5.7 (1134.5) 对理想的追求 -- 即努力变得如同神一般 -- 是一种死前和死后持续的努力。死后生命在本质上与凡世存在没什么不同。我们在这一生所做的每样善事会直接对来生的提升做出贡献。真正的宗教不会通过鼓励人在穿越自然死亡门户之后获得高贵品格之所有美德的妄想来扶植道德的懒散和灵性的怠惰。真正的宗教不会轻视人在凡世生命租期期间的努力进展。每一种凡世收获对于不朽续存体验最初阶段的丰富来说都是一种直接的贡献。		103:5.7 (1134.5) The pursuit of the ideal—the striving to be Godlike—is a continuous effort before death and after. The life after death is no different in the essentials than the mortal existence. Everything we do in this life which is good contributes directly to the enhancement of the future life. Real religion does not foster moral indolence and spiritual laziness by encouraging the vain hope of having all the virtues of a noble character bestowed upon one as a result of passing through the portals of natural death. True religion does not belittle man’s efforts to progress during the mortal lease on life. Every mortal gain is a direct contribution to the enrichment of the first stages of the immortal survival experience.
103:5.8 (1134.6) 当人类被教导所有利他冲动不过是其自然群居本能的发展时，这对人类的理想主义来说是致命性的。但当他得知到来自其灵魂的这些高等冲动发自其暂存心智中内驻的灵性力量之时，他便会得到升华和强有力的激励。		103:5.8 (1134.6) It is fatal to man’s idealism when he is taught that all of his altruistic impulses are merely the development of his natural herd instincts. But he is ennobled and mightily energized when he learns that these higher urges of his soul emanate from the spiritual forces that indwell his mortal mind.
103:5.9 (1134.7) 当人类一旦充分认识到他身内有某种永恒而神圣的东西在生活和奋斗时，这将会使人摆脱自身并超越自身。因此，正是对我们理想之超人性来源的一种鲜活信仰，验证了我们是神之儿女的信念，并令我们利他之确信、即人类兄弟情谊之感受成真。		103:5.9 (1134.7) It lifts man out of himself and beyond himself when he once fully realizes that there lives and strives within him something which is eternal and divine. And so it is that a living faith in the superhuman origin of our ideals validates our belief that we are the sons of God and makes real our altruistic convictions, the feelings of the brotherhood of man.
103:5.10 (1134.8) 处于其灵性领域中的人类的确拥有一种自由意志。凡人既不是一位全能之神不变主权的无助奴隶，也不是机械宇宙决定论无望宿命的受害者。人类真的是他自身永恒命运的设计者。		103:5.10 (1134.8) Man, in his spiritual domain, does have a free will. Mortal man is neither a helpless slave of the inflexible sovereignty of an all-powerful God nor the victim of the hopeless fatality of a mechanistic cosmic determinism. Man is most truly the architect of his own eternal destiny.
103:5.11 (1135.1) 但人不会被压力所拯救或升华。灵性成长源于进化灵魂之内。压力可能会使人格变形，但它却决不会刺激成长。即使教育压力也仅由于它可能会协助防止灾难性体验而具有消极的帮助作用。在外在压力处于最小时，灵性成长才是最大的。“上主之灵在哪里，哪里就得以自由。”当家庭压力、社区压力、教会压力和国家压力最少时，人类才会发展得最好，但这一定不要被解释成以下意涵，即在一个进展的社会中没有家庭、社会机构、教会和国家的地位。		103:5.11 (1135.1) But man is not saved or ennobled by pressure. Spirit growth springs from within the evolving soul. Pressure may deform the personality, but it never stimulates growth. Even educational pressure is only negatively helpful in that it may aid in the prevention of disastrous experiences. Spiritual growth is greatest where all external pressures are at a minimum. “Where the spirit of the Lord is, there is freedom.” Man develops best when the pressures of home, community, church, and state are least. But this must not be construed as meaning that there is no place in a progressive society for home, social institutions, church, and state.
103:5.12 (1135.2) 当一个社会宗教团体的一名成员遵从了这一团体的要求时，他应被鼓励去以充分表达他自身对宗教信仰真理和宗教体验事实之个人阐释的方式来享受宗教自由，一个宗教团体的保障取决于灵性统一性，而非取决于神学一致性。一个宗教团体应该能够享受自由思考的自由，而不必成为“自由思想者”。任何一个崇拜永活之神、证实人类兄弟情谊且敢于将所有信条压力从其成员身上移除的教会都会有巨大的希望。		103:5.12 (1135.2) When a member of a social religious group has complied with the requirements of such a group, he should be encouraged to enjoy religious liberty in the full expression of his own personal interpretation of the truths of religious belief and the facts of religious experience. The security of a religious group depends on spiritual unity, not on theological uniformity. A religious group should be able to enjoy the liberty of freethinking without having to become “freethinkers.” There is great hope for any church that worships the living God, validates the brotherhood of man, and dares to remove all creedal pressure from its members.
6. 哲学的协调 ^top		6. Philosophic Co-ordination ^top
103:6.1 (1135.3) 神学是对人类灵性之作用与反作用的研究；它永远不会变成一门科学，因为它总是必须要在其亲身表达方面多少与心理学相结合，在其系统描述方面多少与哲学相者结合。神学始终是对你的宗教之研究；而对另一个人的宗教之研究，则是心理学。		103:6.1 (1135.3) Theology is the study of the actions and reactions of the human spirit; it can never become a science since it must always be combined more or less with psychology in its personal expression and with philosophy in its systematic portrayal. Theology is always the study of your religion; the study of another’s religion is psychology.
103:6.2 (1135.4) 当人类着手从外在对其宇宙进行研究和考察时，他便形成了各种物理科学；当他着手从内在研究自身和宇宙时，他便引生了神学和形而上学。后来的哲学艺术发展出来，以努力调和这两种着手研究包含万物众生之宇宙截然相反渠道所得发现和教导之间最初注定会出现的许多差异。		103:6.2 (1135.4) When man approaches the study and examination of his universe from the outside, he brings into being the various physical sciences; when he approaches the research of himself and the universe from the inside, he gives origin to theology and metaphysics. The later art of philosophy develops in an effort to harmonize the many discrepancies which are destined at first to appear between the findings and teachings of these two diametrically opposite avenues of approaching the universe of things and beings.
103:6.3 (1135.5) 宗教与灵性视角、即对人类内在体验之觉知有关。人类的灵性本质为他提供了将外在宇宙转入内在的机会。因此，单从人格内在体验来看，一切造物看似在本质上是灵性的，这一点都没错。		103:6.3 (1135.5) Religion has to do with the spiritual viewpoint, the awareness of the insideness of human experience. Man’s spiritual nature affords him the opportunity of turning the universe outside in. It is therefore true that, viewed exclusively from the insideness of personality experience, all creation appears to be spiritual in nature.
103:6.4 (1135.6) 当人类通过其肉体感官和相伴心智感知所拥有的物质性禀赋以分析方式检视宇宙时，宇宙看似是机械性的和能量-物质性的。这样一种研究实相的手段，在于将内在宇宙转入外在。		103:6.4 (1135.6) When man analytically inspects the universe through the material endowments of his physical senses and associated mind perception, the cosmos appears to be mechanical and energy-material. Such a technique of studying reality consists in turning the universe inside out.
103:6.5 (1135.7) 一种合乎逻辑而又始终如一的宇宙哲学观念无法在唯物论或唯灵论的假设之上构建起来，因为这两套思想体系在被广泛采用时，被迫要以扭曲的方式看待宇宙，前者与一个由内转外的宇宙相接触，后者则将一个宇宙的本质认识为由外转内。于是，在没有人类哲学指导和神圣启示昭明的情况下，科学或宗教本身都永远无法单独指望对宇宙真理及关系获得一种充分的理解。		103:6.5 (1135.7) A logical and consistent philosophic concept of the universe cannot be built up on the postulations of either materialism or spiritism, for both of these systems of thinking, when universally applied, are compelled to view the cosmos in distortion, the former contacting with a universe turned inside out, the latter realizing the nature of a universe turned outside in. Never, then, can either science or religion, in and of themselves, standing alone, hope to gain an adequate understanding of universal truths and relationships without the guidance of human philosophy and the illumination of divine revelation.
103:6.6 (1136.1) 人类内在之灵必定总是要依靠心智的机制和手段，来进行其表达与自我实现。同样，人类对物质实相的外在体验，必定要基于体验人格的心智意识之上。因此，灵性与物质性的人类体验，即内在与外在的人类体验，总是与心智的运作相关，而且就其有意识的认知而言，总是受到心智活动的制约。人类在其心智中体验物质；他在灵魂中体验灵性实相，但却在其心智中意识到这一体验。智性是总体凡世体验的调和者和常在调节限定者，能量事物和灵性价值都因其经由心智意识媒介的阐释而被染上了色彩。		103:6.6 (1136.1) Always must man’s inner spirit depend for its expression and self-realization upon the mechanism and technique of the mind. Likewise must man’s outer experience of material reality be predicated on the mind consciousness of the experiencing personality. Therefore are the spiritual and the material, the inner and the outer, human experiences always correlated with the mind function and conditioned, as to their conscious realization, by the mind activity. Man experiences matter in his mind; he experiences spiritual reality in the soul but becomes conscious of this experience in his mind. The intellect is the harmonizer and the ever-present conditioner and qualifier of the sum total of mortal experience. Both energy-things and spirit values are colored by their interpretation through the mind media of consciousness.
103:6.7 (1136.2) 你们很难在科学与宗教之间达成一种更为和谐的协调，是由于你们对灵质性万物众生世界所在中间领域的彻底无知。地方宇宙由三种实相显现的层次或阶段组成：物质，灵质和属灵。灵质性着手角度会抹除物理科学发现与灵性宗教运作之间的所有分歧。理性是科学所具的理解手段；信仰则是宗教所具的洞见手段；元慧则是灵质性层次的手段。元慧是一种超物质实相类敏感性，它逐渐开始弥补不完全的成长，令其实质具有知识与理性，令其本质具有信仰与洞见。元慧是对相异实相感知的一种超哲学性调和，这无法被物质性人格所达成；它部分基于从肉体物质性生命续存之后的体验。不过许多凡人已认识到了用某种方法来调和科学与宗教广泛分离领域之间相互作用的可取性；形而上学便是人类试图跨越这一公认鸿沟的徒劳尝试。但人类的形而上学已证明更为令人迷惑，而非富有启发性。形而上学代表了人类试图弥补灵质性元慧缺席而做的用意良好但却徒劳无功的努力。		103:6.7 (1136.2) Your difficulty in arriving at a more harmonious co-ordination between science and religion is due to your utter ignorance of the intervening domain of the morontia world of things and beings. The local universe consists of three degrees, or stages, of reality manifestation: matter, morontia, and spirit. The morontia angle of approach erases all divergence between the findings of the physical sciences and the functioning of the spirit of religion. Reason is the understanding technique of the sciences; faith is the insight technique of religion; mota is the technique of the morontia level. Mota is a supermaterial reality sensitivity which is beginning to compensate incomplete growth, having for its substance knowledge-reason and for its essence faith-insight. Mota is a superphilosophical reconciliation of divergent reality perception which is nonattainable by material personalities; it is predicated, in part, on the experience of having survived the material life of the flesh. But many mortals have recognized the desirability of having some method of reconciling the interplay between the widely separated domains of science and religion; and metaphysics is the result of man’s unavailing attempt to span this well-recognized chasm. But human metaphysics has proved more confusing than illuminating. Metaphysics stands for man’s well-meant but futile effort to compensate for the absence of the mota of morontia.
103:6.8 (1136.3) 形而上学已证明为一种失败；元慧，人类则无法感知。启示是能够弥补元慧之真理敏感性在物质世界缺席的唯一手段。启示权威性的澄清了理性发展出来的形而上学在一个进化星球上的混乱性。		103:6.8 (1136.3) Metaphysics has proved a failure; mota, man cannot perceive. Revelation is the only technique which can compensate for the absence of the truth sensitivity of mota in a material world. Revelation authoritatively clarifies the muddle of reason-developed metaphysics on an evolutionary sphere.
103:6.9 (1136.4) 科学是人类对其物理环境、即由能量物质所组成世界的尝试研究；宗教是人类对灵性价值宇宙的体验；哲学则是由人类的心智努力所发展出来，用来将对这些广为分离概念的发现组织关联成为某种类似针对宇宙之合理统一态度的东西。由启示所澄清的哲学，会在元慧缺席以及人类对元慧的理性替代物 -- 形而上学存在衰退和失败的情况下尚可接受地发挥作用。		103:6.9 (1136.4) Science is man’s attempted study of his physical environment, the world of energy-matter; religion is man’s experience with the cosmos of spirit values; philosophy has been developed by man’s mind effort to organize and correlate the findings of these widely separated concepts into something like a reasonable and unified attitude toward the cosmos. Philosophy, clarified by revelation, functions acceptably in the absence of mota and in the presence of the breakdown and failure of man’s reason substitute for mota—metaphysics.
103:6.10 (1136.5) 早期人类并未在能量层次和灵性层次之间加以区分。正是紫种人及其安德族继承者们最先试图将数学世界与意志世界分离开来。开化的人类渐趋追随最早区分无生命者与有生命者的希腊人和苏美尔人。随着文明进展，哲学将不得不去弥合灵性概念与能量概念之间不断扩展的鸿沟。但在时空中，这些分歧在至高者身中却是一致的。		103:6.10 (1136.5) Early man did not differentiate between the energy level and the spirit level. It was the violet race and their Andite successors who first attempted to divorce the mathematical from the volitional. Increasingly has civilized man followed in the footsteps of the earliest Greeks and the Sumerians who distinguished between the inanimate and the animate. And as civilization progresses, philosophy will have to bridge ever-widening gulfs between the spirit concept and the energy concept. But in the time of space these divergencies are at one in the Supreme.
103:6.11 (1137.1) 科学必须总是要以理性为根据，尽管想象和推测在其边界的扩展方面是有益的。宗教永远要依赖信仰，尽管理性是一种稳定性影响和一种有益的服侍。对科学和宗教所错误称呼的自然世界和灵性世界的现象，一直都会有、并将永远都会有误导性的阐释。		103:6.11 (1137.1) Science must always be grounded in reason, although imagination and conjecture are helpful in the extension of its borders. Religion is forever dependent on faith, albeit reason is a stabilizing influence and a helpful handmaid. And always there have been, and ever will be, misleading interpretations of the phenomena of both the natural and the spiritual worlds, sciences and religions falsely so called.
103:6.12 (1137.2) 人类由于他对科学不完全的把握，他在宗教上的模糊把持，他在形而上学的失败尝试，才尝试构建其哲学构想，若不是由于其物质世界与灵性世界之间非常重要且不可或缺的形而上学关联的衰退，即弥合物质界与灵性界之间灵质性鸿沟的形而上学的失败，现代人本应会构建起关于自身及其宇宙的有价值性迷人哲学。凡人缺乏灵质性心智与物质的概念；而启示是弥补这一在概念性数据方面不足的唯一手段；人类急需它来构建一种合乎逻辑的宇宙哲学，来对其在那一宇宙中可靠而稳定的地位达到一种令人满意的理解。		103:6.12 (1137.2) Out of his incomplete grasp of science, his faint hold upon religion, and his abortive attempts at metaphysics, man has attempted to construct his formulations of philosophy. And modern man would indeed build a worthy and engaging philosophy of himself and his universe were it not for the breakdown of his all-important and indispensable metaphysical connection between the worlds of matter and spirit, the failure of metaphysics to bridge the morontia gulf between the physical and the spiritual. Mortal man lacks the concept of morontia mind and material; and revelation is the only technique for atoning for this deficiency in the conceptual data which man so urgently needs in order to construct a logical philosophy of the universe and to arrive at a satisfying understanding of his sure and settled place in that universe.
103:6.13 (1137.3) 启示是进化人类弥合灵质性鸿沟的唯一指望。未受元慧所协助的信仰和理性，无法设想和构建一个合乎逻辑的宇宙。若无元慧之洞见，凡人则无法辨别物质世界现象中的善、爱和真。		103:6.13 (1137.3) Revelation is evolutionary man’s only hope of bridging the morontia gulf. Faith and reason, unaided by mota, cannot conceive and construct a logical universe. Without the insight of mota, mortal man cannot discern goodness, love, and truth in the phenomena of the material world.
103:6.14 (1137.4) 当人类哲学严重倾向于物质世界时，它会变成理性主义或自然主义。当哲学尤为倾向于灵性层次时，它会变成理想主义乃至神秘主义。当哲学不幸倾向于形而上学时，它无疑会变成怀疑性的、充满困惑。在过去时代里，人类的大多知识和智性评价都落入了这三类感知扭曲中的一类之中。哲学不敢将其对实相的阐释以线性逻辑的方式投射出来；它必须永远要考虑实相的椭圆形对称以及所有相关概念的必要曲率。		103:6.14 (1137.4) When the philosophy of man leans heavily toward the world of matter, it becomes rationalistic or naturalistic. When philosophy inclines particularly toward the spiritual level, it becomes idealistic or even mystical. When philosophy is so unfortunate as to lean upon metaphysics, it unfailingly becomes skeptical, confused. In past ages, most of man’s knowledge and intellectual evaluations have fallen into one of these three distortions of perception. Philosophy dare not project its interpretations of reality in the linear fashion of logic; it must never fail to reckon with the elliptic symmetry of reality and with the essential curvature of all relation concepts.
103:6.15 (1137.5) 凡人的最高可获性哲学必定要合乎逻辑地基于科学之理性、宗教之信仰以及启示所提供的真理洞见之上。通过这种结合，人类多少能够弥补他在发展一种适当形而上学的失败，以及他在理解灵质性元慧上的无能为力。		103:6.15 (1137.5) The highest attainable philosophy of mortal man must be logically based on the reason of science, the faith of religion, and the truth insight afforded by revelation. By this union man can compensate somewhat for his failure to develop an adequate metaphysics and for his inability to comprehend the mota of the morontia.
7. 科学与宗教 ^top		7. Science and Religion ^top
103:7.1 (1137.6) 科学由理性所维持，宗教由信仰所维持，信仰尽管未基于理性之上，但却是合乎理性的；尽管不依赖逻辑，但却会受到正确逻辑的鼓舞。信仰甚至无法被一种理想哲学所滋养。的确，它与科学一起，是这样一种哲学的源头。信仰，即人类的宗教洞见，仅会受到启示的确定指导，仅会被一个人与神之灵性调整者临在的暂存体验所确定提升，而神就是灵。		103:7.1 (1137.6) Science is sustained by reason, religion by faith. Faith, though not predicated on reason, is reasonable; though independent of logic, it is nonetheless encouraged by sound logic. Faith cannot be nourished even by an ideal philosophy; indeed, it is, with science, the very source of such a philosophy. Faith, human religious insight, can be surely instructed only by revelation, can be surely elevated only by personal mortal experience with the spiritual Adjuster presence of the God who is spirit.
103:7.2 (1137.7) 真正的救赎是令凡人心智从与物质相认同，经由灵质性联络领域，而达至灵性关联这一高等宇宙地位的神性进化手段。正如物质性直觉本能先于世间进化中理性知识的出现一样，灵性直觉洞见的显现则预示着后来天界超凡演进计划中灵质性与灵性推理和体验的出现，该计划是将暂存之人的潜能转化为永恒之人、即一名天堂终局者实存性与神性的事业。		103:7.2 (1137.7) True salvation is the technique of the divine evolution of the mortal mind from matter identification through the realms of morontia liaison to the high universe status of spiritual correlation. And as material intuitive instinct precedes the appearance of reasoned knowledge in terrestrial evolution, so does the manifestation of spiritual intuitive insight presage the later appearance of morontia and spirit reason and experience in the supernal program of celestial evolution, the business of transmuting the potentials of man the temporal into the actuality and divinity of man the eternal, a Paradise finaliter.
103:7.3 (1138.1) 但随着扬升之人向内朝往天堂寻求对神的体验，他也将会向外朝往空间寻求对物质宇宙的一种能量理解。科学的进展并不限于人的凡间生活；他的宇宙和超级宇宙扬升体验，在很大程度上将是对能量转变和物质蜕变的研究。神就是灵，而神灵却是统一体。神灵的统一体不但包含万有之父与永恒之子的灵性价值，而且也知悉万有支配者与天堂岛的能量事实，同时，这两个方面的宇宙实相在共同行动者的心智关系中完美关联起来，在逐渐出现的至高存在者神灵的有限层次上完美统一起来。		103:7.3 (1138.1) But as ascending man reaches inward and Paradiseward for the God experience, he will likewise be reaching outward and spaceward for an energy understanding of the material cosmos. The progression of science is not limited to the terrestrial life of man; his universe and superuniverse ascension experience will to no small degree be the study of energy transmutation and material metamorphosis. God is spirit, but Deity is unity, and the unity of Deity not only embraces the spiritual values of the Universal Father and the Eternal Son but is also cognizant of the energy facts of the Universal Controller and the Isle of Paradise, while these two phases of universal reality are perfectly correlated in the mind relationships of the Conjoint Actor and unified on the finite level in the emerging Deity of the Supreme Being.
103:7.4 (1138.2) 通过经验性哲学的斡旋而令科学态度和宗教洞见相结合，是人类漫长天堂扬升体验的一部分。数学的近似性与洞见的确定性总是需要心智逻辑在除去至高者极限达成之外的所有体验层次上和谐运作。		103:7.4 (1138.2) The union of the scientific attitude and the religious insight by the mediation of experiential philosophy is part of man’s long Paradise-ascension experience. The approximations of mathematics and the certainties of insight will always require the harmonizing function of mind logic on all levels of experience short of the maximum attainment of the Supreme.
103:7.5 (1138.3) 不过，除非一个人格的科学和宗教层面受真理所主导，真诚渴望追随真理，无论它会导向何处，不管它会达至什么结论，否则逻辑永远无法成功使科学发现与宗教洞见达成和谐。		103:7.5 (1138.3) But logic can never succeed in harmonizing the findings of science and the insights of religion unless both the scientific and the religious aspects of a personality are truth dominated, sincerely desirous of following the truth wherever it may lead regardless of the conclusions which it may reach.
103:7.6 (1138.4) 逻辑是哲学所具手段，是其表达方法。在真正的科学领域内，理性对于真正逻辑来说总是经得起检验的。在真正的宗教领域内。从一个内在视角的基础上来说，信仰总是合乎逻辑的。即便这种信仰可能从科学方法的往内察看视角来说，看似颇为缺乏根据。由外往内看，宇宙可能看似是物质性的；由内往外看，同一宇宙又看似完全是灵性的。理性出自于物质性觉知，信仰则出自于灵性觉知，但通过一种经启示所强化的哲学之斡旋，逻辑可以确认内向和外向二者的视角，藉此引发科学和宗教二者的稳定。就这样，通过与这一哲学逻辑的共同接触，科学和宗教二者可能会变得渐趋彼此宽容，怀疑越来越少。		103:7.6 (1138.4) Logic is the technique of philosophy, its method of expression. Within the domain of true science, reason is always amenable to genuine logic; within the domain of true religion, faith is always logical from the basis of an inner viewpoint, even though such faith may appear to be quite unfounded from the inlooking viewpoint of the scientific approach. From outward, looking within, the universe may appear to be material; from within, looking out, the same universe appears to be wholly spiritual. Reason grows out of material awareness, faith out of spiritual awareness, but through the mediation of a philosophy strengthened by revelation, logic may confirm both the inward and the outward view, thereby effecting the stabilization of both science and religion. Thus, through common contact with the logic of philosophy, may both science and religion become increasingly tolerant of each other, less and less skeptical.
103:7.7 (1138.5) 发展中的科学和宗教所需的，是更多彻底和无畏的自检，即对其进化地位之不完整性的更大觉知。科学和宗教的导师们时常都太过自信和教条式。科学和宗教只能对其事实予以自检。一旦离开了事实的舞台，理性便应退位，否则便会迅速退化为一种错误逻辑的伴生物。		103:7.7 (1138.5) What both developing science and religion need is more searching and fearless self-criticism, a greater awareness of incompleteness in evolutionary status. The teachers of both science and religion are often altogether too self-confident and dogmatic. Science and religion can only be self-critical of their facts. The moment departure is made from the stage of facts, reason abdicates or else rapidly degenerates into a consort of false logic.
103:7.8 (1138.6) 真理 -- 即一种对宇宙关系、宇宙事实和灵性价值的理解 -- 可通过真理之灵的侍奉而得以最好的拥有，可通过启示而得以最好的检验。但启示既非源自科学，也非源自宗教；它的职责是利用实相类真理来协调科学与宗教。在启示缺席或是未能接受和掌握它时，凡人总是会求助于他对形而上学的无用姿态，那是人类对真理启示或是对灵质性人格元慧的仅有替代物。		103:7.8 (1138.6) The truth—an understanding of cosmic relationships, universe facts, and spiritual values—can best be had through the ministry of the Spirit of Truth and can best be criticized by revelation. But revelation originates neither a science nor a religion; its function is to co-ordinate both science and religion with the truth of reality. Always, in the absence of revelation or in the failure to accept or grasp it, has mortal man resorted to his futile gesture of metaphysics, that being the only human substitute for the revelation of truth or for the mota of morontia personality.
103:7.9 (1139.1) 物质世界的科学能使人控制、并在某种程度上主导他的物理环境。充满灵性体验的宗教则是联谊冲动之源，它会使处于科学时代文明复杂性当中的人们生活在一起。形而上学，更为确定地说是启示，会为科学和宗教的诸多发现提供一种共同的汇集之地，并使得人类在逻辑上尝试将这两个分离但却相互依赖的思想领域关联为一种充满科学稳定性和宗教确定性的均衡哲学成为可能。		103:7.9 (1139.1) The science of the material world enables man to control, and to some extent dominate, his physical environment. The religion of the spiritual experience is the source of the fraternity impulse which enables men to live together in the complexities of the civilization of a scientific age. Metaphysics, but more certainly revelation, affords a common meeting ground for the discoveries of both science and religion and makes possible the human attempt logically to correlate these separate but interdependent domains of thought into a well-balanced philosophy of scientific stability and religious certainty.
103:7.10 (1139.2) 在暂存状态下，没有任何东西可得以绝对证明；科学和宗教都是基于假设之上。在灵质性层次上，科学和宗教的假定可由元慧逻辑而得以部分证明。在充满极限状态的灵性层次上，提供有效性证据的需要在对实相的实际体验和伴随面前逐渐消失了；但即便那时还有很多超出有限以外的东西未获证实。		103:7.10 (1139.2) In the mortal state, nothing can be absolutely proved; both science and religion are predicated on assumptions. On the morontia level, the postulates of both science and religion are capable of partial proof by mota logic. On the spiritual level of maximum status, the need for finite proof gradually vanishes before the actual experience of and with reality; but even then there is much beyond the finite that remains unproved.
103:7.11 (1139.3) 人类思想的所有分支，都是基于某些假设之上，它们被人类心智禀赋的本构性实相敏感性所接受，但未经证实。科学通过假定由三种事物：即物质、运动和生命构成实相而开启了其大肆吹嘘的推理生涯。宗教则通过对三种事物：即心智、灵性和宇宙（即至高存在者）之有效性的假设而起始。		103:7.11 (1139.3) All divisions of human thought are predicated on certain assumptions which are accepted, though unproved, by the constitutive reality sensitivity of the mind endowment of man. Science starts out on its vaunted career of reasoning by assuming the reality of three things: matter, motion, and life. Religion starts out with the assumption of the validity of three things: mind, spirit, and the universe—the Supreme Being.
103:7.12 (1139.4) 科学变成了有关数学以及时空能量物质的思想领域。宗教则不仅设想去处理有限性及暂存性之灵，也设想去处理永恒性及至高性之灵。只有通过在元慧方面的长期体验，这两种极端的宇宙感知才能得以产生对起源、运作、关系、实相及天命类似的阐释。能量与灵性分歧的最大和谐化，处于七个主位之灵的环顾之中；由此而产生的最初性统一，则处于至高神灵之中；由此而产生的终局性统一，则处于第一本源与中心、即我是的无限性之中。		103:7.12 (1139.4) Science becomes the thought domain of mathematics, of the energy and material of time in space. Religion assumes to deal not only with finite and temporal spirit but also with the spirit of eternity and supremacy. Only through a long experience in mota can these two extremes of universe perception be made to yield analogous interpretations of origins, functions, relations, realities, and destinies. The maximum harmonization of the energy-spirit divergence is in the encircuitment of the Seven Master Spirits; the first unification thereof, in the Deity of the Supreme; the finality unity thereof, in the infinity of the First Source and Center, the I AM.
103:7.13 (1139.5) 理性是对有关在能量物质所组成物理世界中体验意识之结论予以认知的行动。信仰则是对灵性意识之有效性、即无法被其他凡人所证实之物的认知行为。逻辑则是对信仰与理性相统一的综合性真理寻求进程，它基于凡人的本构性心智禀赋，即对事物、意涵和价值的先天认知。		103:7.13 (1139.5) Reason is the act of recognizing the conclusions of consciousness with regard to the experience in and with the physical world of energy and matter. Faith is the act of recognizing the validity of spiritual consciousness—something which is incapable of other mortal proof. Logic is the synthetic truth-seeking progression of the unity of faith and reason and is founded on the constitutive mind endowments of mortal beings, the innate recognition of things, meanings, and values.
103:7.14 (1139.6) 在思想调整者的临在中存有一种关于灵性实相的真实证据，但这一临在的有效性对于外在世界却是无法展现的，仅对于由此体验到内驻之神的人才有所展现。对调整者的意识是基于对真理的智性接收、对善的超心智觉知以及对爱的人格性动机。		103:7.14 (1139.6) There is a real proof of spiritual reality in the presence of the Thought Adjuster, but the validity of this presence is not demonstrable to the external world, only to the one who thus experiences the indwelling of God. The consciousness of the Adjuster is based on the intellectual reception of truth, the supermind perception of goodness, and the personality motivation to love.
103:7.15 (1139.7) 科学会发现物质世界，宗教则会评估它，哲学会努力阐释其意涵，同时协调科学的物质性观点与宗教的灵性概念。但历史却是一个科学与宗教或许永远无法完全意见一致的领域。		103:7.15 (1139.7) Science discovers the material world, religion evaluates it, and philosophy endeavors to interpret its meanings while co-ordinating the scientific material viewpoint with the religious spiritual concept. But history is a realm in which science and religion may never fully agree.
8. 哲学与宗教 ^top		8. Philosophy and Religion ^top
103:8.1 (1140.1) 尽管科学和宗教都可依照其理性和逻辑设想出神的可能性，但只有一个受灵性引导之人的个人宗教体验才能确认这样一位至高性人格神灵的确定性。通过鲜活真理的这样一种化身手段，神之可能性的哲学假设，变成了一种宗教实相。		103:8.1 (1140.1) Although both science and philosophy may assume the probability of God by their reason and logic, only the personal religious experience of a spirit-led man can affirm the certainty of such a supreme and personal Deity. By the technique of such an incarnation of living truth the philosophic hypothesis of the probability of God becomes a religious reality.
103:8.2 (1140.2) 有关对神之确定性体验的困惑，出于由不同个人及不同种族的人们对那种体验的不同阐释与叙述。对神之体验或许完全是确实的，但关于神的论述由于是智性的和哲学性的，却是有分歧的，并时常令人困惑不解。		103:8.2 (1140.2) The confusion about the experience of the certainty of God arises out of the dissimilar interpretations and relations of that experience by separate individuals and by different races of men. The experiencing of God may be wholly valid, but the discourse about God, being intellectual and philosophical, is divergent and oftentimes confusingly fallacious.
103:8.3 (1140.3) 一个善良高尚之人或许无比爱着他的妻子，但却完全无法通过一场有关婚姻爱情心理学的满意笔试。另一个人，对其配偶鲜有爱情，或许会最为令人满意地通过这样一场测试。爱人对被爱之人真正本性之洞察能力的不完美性，丝毫不会令其爱情的真实性或真诚性无效。		103:8.3 (1140.3) A good and noble man may be consummately in love with his wife but utterly unable to pass a satisfactory written examination on the psychology of marital love. Another man, having little or no love for his spouse, might pass such an examination most acceptably. The imperfection of the lover’s insight into the true nature of the beloved does not in the least invalidate either the reality or sincerity of his love.
103:8.4 (1140.4) 如果你真的相信神 -- 依靠信仰了解他、热爱他 -- 那就不要让这一体验的真实性，因科学的怀疑暗讽、逻辑的吹毛求疵、哲学的诸多假设或是某些想要创生无神宗教之好心灵魂的聪明提议以任意方式所减少或转移。		103:8.4 (1140.4) If you truly believe in God—by faith know him and love him—do not permit the reality of such an experience to be in any way lessened or detracted from by the doubting insinuations of science, the caviling of logic, the postulates of philosophy, or the clever suggestions of well-meaning souls who would create a religion without God.
103:8.5 (1140.5) 知神的笃信宗教者的确信，不应被怀疑的唯物主义者的不确信所干扰；相反，不信者的不确信应受到有经验之信奉者深刻信仰和坚定确信的有力挑战。		103:8.5 (1140.5) The certainty of the God-knowing religionist should not be disturbed by the uncertainty of the doubting materialist; rather should the uncertainty of the unbeliever be mightily challenged by the profound faith and unshakable certainty of the experiential believer.
103:8.6 (1140.6) 哲学要对科学和宗教形成最伟大的服务，应避免唯物主义和泛神论两个极端。只有一种认识到人格实相 -- 即在变化中保持不变者的哲学 -- 才能对人类具有道德价值，才能担当物质性科学理论与灵性宗教理论中间的联络者。启示则是对逐渐进化哲学之诸多弱点的一种补偿。		103:8.6 (1140.6) Philosophy, to be of the greatest service to both science and religion, should avoid the extremes of both materialism and pantheism. Only a philosophy which recognizes the reality of personality—permanence in the presence of change—can be of moral value to man, can serve as a liaison between the theories of material science and spiritual religion. Revelation is a compensation for the frailties of evolving philosophy.
9. 宗教之本质 ^top		9. The Essence of Religion ^top
103:9.1 (1140.7) 神学处理的是宗教的智性内容，形而上学（启示）处理的是其哲学层面。宗教体验则是宗教的灵性内容。尽管宗教的智性内容充满神秘莫测和心理幻觉，宗教的哲学内容充满形而上学的谬误假设以及充满自我欺骗、政治扭曲和社会经济反常的诸多手段，但个人性宗教的灵性体验却仍旧是真实有效的。		103:9.1 (1140.7) Theology deals with the intellectual content of religion, metaphysics (revelation) with the philosophic aspects. Religious experience is the spiritual content of religion. Notwithstanding the mythologic vagaries and the psychologic illusions of the intellectual content of religion, the metaphysical assumptions of error and the techniques of self-deception, the political distortions and the socioeconomic perversions of the philosophic content of religion, the spiritual experience of personal religion remains genuine and valid.
103:9.2 (1140.8) 宗教与感受、行为和生活相关，而不只于思考相关。思考与物质性生活更为紧密相关，并应基本上、但并非完全受理性与科学事实所主导，在其朝向灵性领域的非物质性寻求方面，则应受真理所主导。不论一个人的神学有多么虚幻和错误，他的宗教或许是完全真诚且永久真实的。		103:9.2 (1140.8) Religion has to do with feeling, acting, and living, not merely with thinking. Thinking is more closely related to the material life and should be in the main, but not altogether, dominated by reason and the facts of science and, in its nonmaterial reaches toward the spirit realms, by truth. No matter how illusory and erroneous one’s theology, one’s religion may be wholly genuine and everlastingly true.
103:9.3 (1141.1) 原初形式的佛教是最好的无神宗教之一，它在玉苒厦(Urantia)的整个进化历史上出现了。尽管随着这一信仰的发展，它并未保持无神性。没有信仰的宗教是一种自相矛盾；没有神的宗教，则是一种哲学的不一致和一种智性的荒谬。		103:9.3 (1141.1) Buddhism in its original form is one of the best religions without a God which has arisen throughout all the evolutionary history of Urantia, although, as this faith developed, it did not remain godless. Religion without faith is a contradiction; without God, a philosophic inconsistency and an intellectual absurdity.
103:9.4 (1141.2) 自然宗教的魔法和神话起源，并不会使后来的启示类宗教以及耶稣宗教的完善救赎福音所包含的实相和真理无效。耶稣的生平与教导最终剥除了充满魔法迷信、神话幻觉以及传统教条束缚的宗教。但这种早期的魔法和神话通过设想超物质价值和存有的存在与实相，为后来优良的宗教非常有效地铺好了道路。		103:9.4 (1141.2) The magical and mythological parentage of natural religion does not invalidate the reality and truth of the later revelational religions and the consummate saving gospel of the religion of Jesus. Jesus’ life and teachings finally divested religion of the superstitions of magic, the illusions of mythology, and the bondage of traditional dogmatism. But this early magic and mythology very effectively prepared the way for later and superior religion by assuming the existence and reality of supermaterial values and beings.
103:9.5 (1141.3) 尽管宗教体验是一种纯粹的灵性主观现象，但这样一种体验却包含了一种对于宇宙客观实相最高领域积极而又鲜活的信仰态度。宗教哲学之理想便是这样一种信实信赖，它将会引领人类无条件地依赖众多宇宙所组成宇宙之无限上父的绝对之爱。这样一种宗教体验远远超越了理想主义渴望的哲学客观化；它实际上将救赎视作理所当然，并将自身只与了解和履行天父的旨意相关。这样一种宗教的特征是：对至高神灵的信仰，对永生的指望，以及爱心，尤其是对其同伴的爱心。		103:9.5 (1141.3) Although religious experience is a purely spiritual subjective phenomenon, such an experience embraces a positive and living faith attitude toward the highest realms of universe objective reality. The ideal of religious philosophy is such a faith-trust as would lead man unqualifiedly to depend upon the absolute love of the infinite Father of the universe of universes. Such a genuine religious experience far transcends the philosophic objectification of idealistic desire; it actually takes salvation for granted and concerns itself only with learning and doing the will of the Father in Paradise. The earmarks of such a religion are: faith in a supreme Deity, hope of eternal survival, and love, especially of one’s fellows.
103:9.6 (1141.4) 当神学掌控宗教时，宗教便会死亡；它会变成一种教条，而非一种生活。神学的使命仅是去促进个人灵性体验所产生的自我意识。神学构建了宗教性努力来定义、澄清、阐明、辩解宗教的经验性声明，它们归根结底仅能靠鲜活信仰得以验证。在更高的宇宙哲学中，智慧会像理性一样变成信仰的联盟。理性、智慧和信仰是人类最高的人性达成。理性将人引入事实世界，引向事物；智慧将它引入真理世界，引向关系；信仰则将它引入神性世界，引向灵性体验。		103:9.6 (1141.4) When theology masters religion, religion dies; it becomes a doctrine instead of a life. The mission of theology is merely to facilitate the self-consciousness of personal spiritual experience. Theology constitutes the religious effort to define, clarify, expound, and justify the experiential claims of religion, which, in the last analysis, can be validated only by living faith. In the higher philosophy of the universe, wisdom, like reason, becomes allied to faith. Reason, wisdom, and faith are man’s highest human attainments. Reason introduces man to the world of facts, to things; wisdom introduces him to a world of truth, to relationships; faith initiates him into a world of divinity, spiritual experience.
103:9.7 (1141.5) 信仰极愿带理性前行至所能之地，然后继续与智慧一道达至全然的哲学极限；然后它敢于在真理的单独陪伴下开启毫无限制而又永不止息的宇宙旅程。		103:9.7 (1141.5) Faith most willingly carries reason along as far as reason can go and then goes on with wisdom to the full philosophic limit; and then it dares to launch out upon the limitless and never-ending universe journey in the sole company of truth.
103:9.8 (1141.6) 科学（知识）基于内在（辅助之灵）的假设之上，即理性是有效的，宇宙是可被理解的。哲学（协调性理解）基于内在（智慧之灵）的假设之上，即智慧是有效的，物质宇宙可与灵性宇宙相协调。宗教（个人灵性体验之真相）是基于内在（思想调整者）的假设之上，即信仰是有效的，神是可被知晓和达到的。		103:9.8 (1141.6) Science (knowledge) is founded on the inherent (adjutant spirit) assumption that reason is valid, that the universe can be comprehended. Philosophy (co-ordinate comprehension) is founded on the inherent (spirit of wisdom) assumption that wisdom is valid, that the material universe can be co-ordinated with the spiritual. Religion (the truth of personal spiritual experience) is founded on the inherent (Thought Adjuster) assumption that faith is valid, that God can be known and attained.
103:9.9 (1141.7) 对凡世生活之实相的充分认知，在于相信这些关于理性、智慧和信仰之假设的渐进性意愿。这样一种生活会受真理所动员，受爱心所主导；这些是客观宇宙实相之理想，它们的存在无法以物质方式展现出来。		103:9.9 (1141.7) The full realization of the reality of mortal life consists in a progressive willingness to believe these assumptions of reason, wisdom, and faith. Such a life is one motivated by truth and dominated by love; and these are the ideals of objective cosmic reality whose existence cannot be materially demonstrated.
103:9.10 (1142.1) 当理性一旦认出对与错时，它便会展现出智慧；当智慧在对与错、真理与谬误之间选择时，它便会展现出灵性引导。由此，心智、灵魂和属灵的运作便得以不断紧密结合，并在职能上相互关联起来。理性会处理事实性知识；智慧会处理哲学和启示；信仰则会处理鲜活的灵性体验。通过真，人达至美，通过灵性之爱，人升至善。		103:9.10 (1142.1) When reason once recognizes right and wrong, it exhibits wisdom; when wisdom chooses between right and wrong, truth and error, it demonstrates spirit leading. And thus are the functions of mind, soul, and spirit ever closely united and functionally interassociated. Reason deals with factual knowledge; wisdom, with philosophy and revelation; faith, with living spiritual experience. Through truth man attains beauty and by spiritual love ascends to goodness.
103:9.11 (1142.2) 信仰引向知晓神，而不只是引向一种对神性临在的神秘体验。信仰切不可被其情感后果所过度影响。真正的宗教是一种相信与知晓的体验，也是一种感觉的满足。		103:9.11 (1142.2) Faith leads to knowing God, not merely to a mystical feeling of the divine presence. Faith must not be overmuch influenced by its emotional consequences. True religion is an experience of believing and knowing as well as a satisfaction of feeling.
103:9.12 (1142.3) 在宗教体验中存在一种与灵性内容成正比的实相，这样一种实相超越了理性、科学、哲学、智慧，以及所有其他人性达成。对这样一种体验的确信是不容置疑的；这种宗教生活的逻辑是无可辩驳的；这种知识的确定是超人性的；这种满足是极为神圣的，这种勇气是不屈不挠的，这种奉献是毫不犹豫的，这种忠诚是至高性的，这种天命是最终性的 -- 即永恒的、终极的和普遍的。		103:9.12 (1142.3) There is a reality in religious experience that is proportional to the spiritual content, and such a reality is transcendent to reason, science, philosophy, wisdom, and all other human achievements. The convictions of such an experience are unassailable; the logic of religious living is incontrovertible; the certainty of such knowledge is superhuman; the satisfactions are superbly divine, the courage indomitable, the devotions unquestioning, the loyalties supreme, and the destinies final—eternal, ultimate, and universal.
103:9.13 (1142.4) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		103:9.13 (1142.4) [Presented by a Melchizedek of Nebadon.]