第105篇		Paper 105
神灵与实相		Deity and Reality
105:0.1 (1152.1) 即便对于高等类别的宇宙智能存有们来说，无限性也仅可被部分理解，实相之终局性也仅可被相对理解。人类心智在寻求洞察所有被称作真实之物的起源与天命这一永恒性奥秘时，通过将永恒无限性构想为一个几近无限的椭圆，或许有益于着手处理这一问题，它由一个绝对性起因所产生，该起因在这一充满无尽多样化的万有性之圈中运作，不断寻求某种绝对而无限的潜在天命。		105:0.1 (1152.1) TO EVEN high orders of universe intelligences infinity is only partially comprehensible, and the finality of reality is only relatively understandable. The human mind, as it seeks to penetrate the eternity-mystery of the origin and destiny of all that is called real, may helpfully approach the problem by conceiving eternity-infinity as an almost limitless ellipse which is produced by one absolute cause, and which functions throughout this universal circle of endless diversification, ever seeking some absolute and infinite potential of destiny.
105:0.2 (1152.2) 当凡人智者试图把握实相总体性概念时，这样一种有限性心智便与无限性相面对了；实相总体性便是无限性，因此无法被任何在概念能力方面是次无限性的心智所完全理解。		105:0.2 (1152.2) When the mortal intellect attempts to grasp the concept of reality totality, such a finite mind is face to face with infinity-reality; reality totality is infinity and therefore can never be fully comprehended by any mind that is subinfinite in concept capacity.
105:0.3 (1152.3) 人类心智很难对永恒性存在形成一种充分的概念，若无这样的理解，即便要描述我们有关实相总体性的概念也是不可能的。虽然如此，尽管我们完全意识到，我们的概念在翻译修正到凡人心智理解水平的过程中，必定会遭受到深刻的扭曲，但我们还要尝试这样一种呈献。		105:0.3 (1152.3) The human mind can hardly form an adequate concept of eternity existences, and without such comprehension it is impossible to portray even our concepts of reality totality. Nevertheless, we may attempt such a presentation, although we are fully aware that our concepts must be subjected to profound distortion in the process of translation-modification to the comprehension level of mortal mind.
1. 关于「我是」的哲学概念 ^top		1. The Philosophic Concept of the I AM ^top
105:1.1 (1152.4) 诸宇宙的哲学家们，把无限性方面的绝对首要性因果关系，归因于作为无限性、永恒性和绝对性「我是」而运作的万有之父。		105:1.1 (1152.4) Absolute primal causation in infinity the philosophers of the universes attribute to the Universal Father functioning as the infinite, the eternal, and the absolute I AM.
105:1.2 (1152.5) 伴随着向凡人智者呈献这一有关无限性「我是」的概念存有许多危险因素，因为这一概念如此远离人类的经验性理解，以致会涉及意涵的严重扭曲和价值的错误观念。虽然如此，关于「我是」的哲学概念，的确会为有限性存有们尝试接近达至对绝对性起源和无限性天命的部分理解提供某些基础。但在所有我们力图阐明实相起源与结果的尝试中，要弄清的是，「我是」这一概念在所有人格性意涵与价值方面，与神灵之第一位格、即所有人格的万有之父同义。但这一「我是」之假定，在万有性实相的非神灵化领域中却并非如此清晰可辨。		105:1.2 (1152.5) There are many elements of danger attendant upon the presentation to the mortal intellect of this idea of an infinite I AM since this concept is so remote from human experiential understanding as to involve serious distortion of meanings and misconception of values. Nevertheless, the philosophic concept of the I AM does afford finite beings some basis for an attempted approach to the partial comprehension of absolute origins and infinite destinies. But in all our attempts to elucidate the genesis and fruition of reality, let it be made clear that this concept of the I AM is, in all personality meanings and values, synonymous with the First Person of Deity, the Universal Father of all personalities. But this postulate of the I AM is not so clearly identifiable in undeified realms of universal reality.
105:1.3 (1152.6) 「我是」便是无限者； 「我是」也是无限性。从相续性时间观点来看，所有实相都起源于无限性「我是」之中，它在过去无限永恒中的单独存在，必定会是一个有限受造物的最先哲学假定。「我是」的概念意味着无条件无限性，即所有一切能永远处于无限永恒性总体中的未分化实相。		105:1.3 (1152.6) The I AM is the Infinite; the I AM is also infinity. From the sequential, time viewpoint, all reality has its origin in the infinite I AM, whose solitary existence in past infinite eternity must be a finite creature’s premier philosophic postulate. The concept of the I AM connotes unqualified infinity, the undifferentiated reality of all that could ever be in all of an infinite eternity.
105:1.4 (1153.1) 作为一个永存性概念，「我是」既非神灵化的，又非非神灵化的，既非现实的，又非潜在的，既非人格性的，又非非人格性的，既非静态的，又非动态的。没有任何条件可被应用到无限者身上，除了说「我是」是以外。关于「我是」的哲学假定，是一个比无条件绝对概念更为难以理解的宇宙概念。		105:1.4 (1153.1) As an existential concept the I AM is neither deified nor undeified, neither actual nor potential, neither personal nor impersonal, neither static nor dynamic. No qualification can be applied to the Infinite except to state that the I AM is. The philosophic postulate of the I AM is one universe concept which is somewhat more difficult of comprehension than that of the Unqualified Absolute.
105:1.5 (1153.2) 对于有限心智来说，必定要有一个开端，尽管对实相来说，从未有过一个真正的开端，但对于无限性来说，实相仍显现了某些源头关系。准实相、即原生的永恒状况可被想做这样的事物：在某个无限遥远、假定的过去永恒时刻，「我是」可被设想为物和非物、因和果、意志和回应。在这一假定的永恒时刻，在整个无限中没有任何分化；现实物仍被包含在其潜在物之中，而潜在物还未在「我是」的无限性中出现。但即便在这一猜想的状况中，我们必须要假定自我意志之可能性的存在。		105:1.5 (1153.2) To the finite mind there simply must be a beginning, and though there never was a real beginning to reality, still there are certain source relationships which reality manifests to infinity. The prereality, primordial, eternity situation may be thought of something like this: At some infinitely distant, hypothetical, past-eternity moment, the I AM may be conceived as both thing and no thing, as both cause and effect, as both volition and response. At this hypothetical eternity moment there is no differentiation throughout all infinity. Infinity is filled by the Infinite; the Infinite encompasses infinity. This is the hypothetical static moment of eternity; actuals are still contained within their potentials, and potentials have not yet appeared within the infinity of the I AM. But even in this conjectured situation we must assume the existence of the possibility of self-will.
105:1.6 (1153.3) 永远要记住，人对于万有之父的理解是一种个人性体验。神，作为你的灵性之父，对于你和所有其他凡人来说都是可理解的；但你对万有之父的经验性崇拜概念，必定始终不及你对第一本源与中心之无限性，即「我是」的哲学假定。当我们谈及上父，我们的意思是神，因为他可被其高等和低等的受造物所理解。但对于宇宙受造物来说，神灵有太多是不可理解的。神，你的父亲和我的父亲，是我们在自身人格中将无限者觉知为一种现实经验类实相的那一方面，但「我是」却永远作为我们对所有那一切我们觉得第一本源与中心不可知的假设而存留下来。即便那一假设有可能也会远未达到原初实相之莫测无限性。		105:1.6 (1153.3) Ever remember that man’s comprehension of the Universal Father is a personal experience. God, as your spiritual Father, is comprehensible to you and to all other mortals; but your experiential worshipful concept of the Universal Father must always be less than your philosophic postulate of the infinity of the First Source and Center, the I AM. When we speak of the Father, we mean God as he is understandable by his creatures both high and low, but there is much more of Deity which is not comprehensible to universe creatures. God, your Father and my Father, is that phase of the Infinite which we perceive in our personalities as an actual experiential reality, but the I AM ever remains as our hypothesis of all that we feel is unknowable of the First Source and Center. And even that hypothesis probably falls far short of the unfathomed infinity of original reality.
105:1.7 (1153.4) 由众多宇宙组成的宇宙，伴随其不可胜数的大群居住人格，是一个浩瀚而复杂的有机体，但第一本源与中心却比响应其意志性指令而成真的宇宙和人格更为无限复杂。当你对主宇宙的量级望而生畏时，驻足考虑一下，即便这一不可思议的造物也可能不过是无限者的一种局部展示。		105:1.7 (1153.4) The universe of universes, with its innumerable host of inhabiting personalities, is a vast and complex organism, but the First Source and Center is infinitely more complex than the universes and personalities which have become real in response to his willful mandates. When you stand in awe of the magnitude of the master universe, pause to consider that even this inconceivable creation can be no more than a partial revelation of the Infinite.
105:1.8 (1153.5) 无限性确实远离凡人的理解体验层次，不过在玉苒厦(Urantia)上的这一时代中，你们关于无限性的概念正在成长，它们将会在你们整个往前展入未来永恒的无尽生涯中继续成长。无条件无限对于有限受造物来说是毫无意义的，但无限性却能自我设限，并容许对所有层次宇宙存在进行实相表达。无限者转向所有宇宙人格的面庞是一位父亲、即充满爱的万有之父的面庞。		105:1.8 (1153.5) Infinity is indeed remote from the experience level of mortal comprehension, but even in this age on Urantia your concepts of infinity are growing, and they will continue to grow throughout your endless careers stretching onward into future eternity. Unqualified infinity is meaningless to the finite creature, but infinity is capable of self-limitation and is susceptible of reality expression to all levels of universe existences. And the face which the Infinite turns toward all universe personalities is the face of a Father, the Universal Father of love.
2. 作为三联体和作为七重体的「我是」 ^top		2. The I AM as Triune and as Sevenfold ^top
105:2.1 (1153.6) 在考虑实相之起源时，永远要记住，所有绝对性实相都来自永恒，没有存在之开端。就绝对性实相来说，我们指的是三个永存性神灵位格、天堂岛和三个绝对。这七个实相是同等永恒的，虽然我们诉诸于时空类语言来向人类展示其相继的起源。		105:2.1 (1153.6) In considering the genesis of reality, ever bear in mind that all absolute reality is from eternity and is without beginning of existence. By absolute reality we refer to the three existential persons of Deity, the Isle of Paradise, and the three Absolutes. These seven realities are co-ordinately eternal, notwithstanding that we resort to time-space language in presenting their sequential origins to human beings.
105:2.2 (1154.1) 在紧接着对实相起源的时序性描述时，必定有一个假定的、在「我是」之内“首个”意志性表达和“首个”反响性回应的理论性时刻。在我们尝试描述实相起源与产生时，这一阶段可被构想为无限一体者从无限中的自我分化。但对这一双重关系的假定，必定总是要通过对无限体、「我是」永恒连续性的认知，而被扩展成一种三联性概念。		105:2.2 (1154.1) In following the chronological portrayal of the origins of reality, there must be a postulated theoretical moment of “first” volitional expression and “first” repercussional reaction within the I AM. In our attempts to portray the genesis and generation of reality, this stage may be conceived as the self-differentiation of The Infinite One from The Infinitude, but the postulation of this dual relationship must always be expanded to a triune conception by the recognition of the eternal continuum of The Infinity, the I AM.
105:2.3 (1154.2) 「我是」的这一自我蜕变，以神灵化和非神灵化实相、潜在性和现实性实相，以及某些其他很难被如此分类实相的多重分化而告终。理论上单一性的「我是」所产生的这些分化，被准潜在性、准现实性、准人格性的单一性准实相 -- 即同一「我是」内所产生的各种同步性关系所永恒整合了，这一准实相尽管是无限性的，但却在第一本源与中心的临在中得以展示为绝对性的，并在万有之父的无尽之爱中得以展示为人格。		105:2.3 (1154.2) This self-metamorphosis of the I AM culminates in the multiple differentiation of deified reality and of undeified reality, of potential and actual reality, and of certain other realities that can hardly be so classified. These differentiations of the theoretical monistic I AM are eternally integrated by simultaneous relationships arising within the same I AM—the prepotential, preactual, prepersonal, monothetic prereality which, though infinite, is revealed as absolute in the presence of the First Source and Center and as personality in the limitless love of the Universal Father.
105:2.4 (1154.3) 通过这些内部的蜕变，「我是」逐渐为一种七重性自我关系建立了基础。单独性「我是」的哲学性（时间）概念，与三联性「我是」的过渡性（时间）概念，此时能得以扩展为包含七重性「我是」。这一七重性 -- 或是七种相态本质，可被最好提议为与七个无限绝对者相关：		105:2.4 (1154.3) By these internal metamorphoses the I AM is establishing the basis for a sevenfold self-relationship. The philosophic (time) concept of the solitary I AM and the transitional (time) concept of the I AM as triune can now be enlarged to encompass the I AM as sevenfold. This sevenfold—or seven phase—nature may be best suggested in relation to the Seven Absolutes of Infinity:
105:2.5 (1154.4) 1. 万有之父。「我是」永恒之子的父亲。这是现实物的首要人格关系。上子的绝对人格使神之父性事实得以绝对化，并确立了所有人格的潜在子辈身份。这一关系确立了无限者的人格，并在原初上子的人格中完成了其灵性展示。「我是」的这一相态在诸多灵性层次上是可被部分体验到的，甚至可被崇拜我们上父、仍处于肉体中的凡人们体验到。		105:2.5 (1154.4) 1. The Universal Father. I AM father of the Eternal Son. This is the primal personality relationship of actualities. The absolute personality of the Son makes absolute the fact of God’s fatherhood and establishes the potential sonship of all personalities. This relationship establishes the personality of the Infinite and consummates its spiritual revelation in the personality of the Original Son. This phase of the I AM is partially experiencible on spiritual levels even by mortals who, while yet in the flesh, may worship our Father.
105:2.6 (1154.5) 2. 万有之支配者。「我是」永恒天堂的起因。这是现实物的首要非人格性关系，原初的非灵性组合。万有之父是爱心之神；万有之支配者则是模式之神。这一关系确定了形态 --即构型之潜在性，并决定了非人格性和非灵性关系的主模式 -- 即所有副本从中得以制成的主模式。		105:2.6 (1154.5) 2. The Universal Controller. I AM cause of eternal Paradise. This is the primal impersonal relationship of actualities, the original nonspiritual association. The Universal Father is God-as-love; the Universal Controller is God-as-pattern. This relationship establishes the potential of form—configuration—and determines the master pattern of impersonal and nonspiritual relationship—the master pattern from which all copies are made.
105:2.7 (1154.6) 3. 万有之造物主。「我是」与永恒之子是一体的。上父与上子（在天堂临在中）的这一联合引发了创造循环，它以共同人格和永恒宇宙的出现而告圆满。从有限类凡人的视角来看，实相伴随哈沃纳(Havona)造物的永恒出现而拥有其真正开端。神灵的这一创造行为是经由和通过行动之神，他在本质上是上父与上子之统一体在所有现实层次上以及对于所有现实层次的显现。因此神性创造性无疑是以统一性为特征的，这一统一性是上父与上子之二元体和上父、上子、上灵之三位一体所具绝对一体性的外在反映。		105:2.7 (1154.6) 3. The Universal Creator. I AM one with the Eternal Son. This union of the Father and the Son (in the presence of Paradise) initiates the creative cycle, which is consummated in the appearance of conjoint personality and the eternal universe. From the finite mortal’s viewpoint, reality has its true beginnings with the eternity appearance of the Havona creation. This creative act of Deity is by and through the God of Action, who is in essence the unity of the Father-Son manifested on and to all levels of the actual. Therefore is divine creativity unfailingly characterized by unity, and this unity is the outward reflection of the absolute oneness of the duality of the Father-Son and of the Trinity of the Father-Son-Spirit.
105:2.8 (1155.1) 4. 无限性支撑者。「我是」自我组合性的。这是实相之静态与潜态的原生性组合。在这一关系中，所有有条件物和无条件物都得到了补偿。「我是」的这一相态最好可被理解为万有性绝对 -- 即神灵绝对和无条件绝对的统一者。		105:2.8 (1155.1) 4. The Infinite Upholder. I AM self-associative. This is the primordial association of the statics and potentials of reality. In this relationship, all qualifieds and unqualifieds are compensated. This phase of the I AM is best understood as the Universal Absolute—the unifier of the Deity and the Unqualified Absolutes.
105:2.9 (1155.2) 5. 无限性潜在者。「我是」自我限制的。这是对「我是」之意志性自我限制负有永恒见证的无限性基准，「我是」凭借它得以实现三重性自我表达和自我展示。「我是」的这一相态通常被理解为神灵绝对。		105:2.9 (1155.2) 5. The Infinite Potential. I AM self-qualified. This is the infinity bench mark bearing eternal witness to the volitional self-limitation of the I AM by virtue of which there was achieved threefold self-expression and self-revelation. This phase of the I AM is usually understood as the Deity Absolute.
105:2.10 (1155.3) 6. 无限性容纳者。「我是」静态反应性的。这是无尽的母体，所有未来宇宙扩展的可能性。「我是」的这一相态或许最好可被构想为无条件绝对的超引力临在。		105:2.10 (1155.3) 6. The Infinite Capacity. I AM static-reactive. This is the endless matrix, the possibility for all future cosmic expansion. This phase of the I AM is perhaps best conceived as the supergravity presence of the Unqualified Absolute.
105:2.11 (1155.4) 7. 无限类万有一体者。「我是」即为「我是」，这是无限体的停滞性自我关系，无限实相的永恒事实，以及实相无限性的普遍真理。在这一关系被辨别为人格的范围内，它向诸宇宙展示为所有人格 -- 乃至绝对人格的神性之父。在这一关系以非人格性方式得以表达的范围内，它可作为万有之父临在中纯能量和纯灵性之绝对凝聚性而为宇宙所接触。在这一关系可被构想为一种绝对物的范围内，它会被展示为第一本源与中心的首要性；在他之中我们生存，活动，并拥有我们的存在，从空间受造物到天堂公民；这就如同主宇宙是由无限小的终极子所组成一样真实，就如同将来所是由现在所是和过去所是所组成一样真实。		105:2.11 (1155.4) 7. The Universal One of Infinity. I AM as I AM. This is the stasis or self-relationship of Infinity, the eternal fact of infinity-reality and the universal truth of reality-infinity. In so far as this relationship is discernible as personality, it is revealed to the universes in the divine Father of all personality—even of absolute personality. In so far as this relationship is impersonally expressible, it is contacted by the universe as the absolute coherence of pure energy and of pure spirit in the presence of the Universal Father. In so far as this relationship is conceivable as an absolute, it is revealed in the primacy of the First Source and Center; in him we all live and move and have our being, from the creatures of space to the citizens of Paradise; and this is just as true of the master universe as of the infinitesimal ultimaton, just as true of what is to be as of that which is and of what has been.
3. 七个无限绝对者 ^top		3. The Seven Absolutes of Infinity ^top
105:3.1 (1155.5) 「我是」之内的七重首要关系永恒化为七个无限绝对者。不过，尽管我们可以通过一种时序性叙述描述实相起源和无限性分化，事实上，所有七个绝对者都是无条件且同等永恒的。对于凡人心智来说，构想他们的开端或许是必要的，但这一观念始终应被七个绝对者没有开端的认知所掩盖；他们现在是永恒的，同样过去也是永恒的。七个绝对者是实相之前提。他们在这些篇章中按如下描述：		105:3.1 (1155.5) The seven prime relationships within the I AM eternalize as the Seven Absolutes of Infinity. But though we may portray reality origins and infinity differentiation by a sequential narrative, in fact all seven Absolutes are unqualifiedly and co-ordinately eternal. It may be necessary for mortal minds to conceive of their beginnings, but always should this conception be overshadowed by the realization that the seven Absolutes had no beginning; they are eternal and as such have always been. The seven Absolutes are the premise of reality. They have been described in these papers as follows:
105:3.2 (1155.6) 1. 第一本源与中心。神灵之第一位格和首要非神灵模式，神，万有之父，创造者，支配者和支撑者；万有之爱，永恒之灵，无限能量；所有潜在物之潜势，所有现实物之源头；所有静态之稳定性和所有变化之动态性；模式之源和位格之父。总体来说，所有七个绝对者等同于无限性，但万有之父本身实际上却是无限的。		105:3.2 (1155.6) 1. The First Source and Center. First Person of Deity and primal nondeity pattern, God, the Universal Father, creator, controller, and upholder; universal love, eternal spirit, and infinite energy; potential of all potentials and source of all actuals; stability of all statics and dynamism of all change; source of pattern and Father of persons. Collectively, all seven Absolutes equivalate to infinity, but the Universal Father himself actually is infinite.
105:3.3 (1155.7) 2. 第二本源与中心。神灵之第二位格， 永恒原初之子；「我是」的绝对人格实相和「我是」人格实现展示之基础。任何人格无法指望达到万有之父，除非通过其永恒之子；任何人格也无法达到诸个灵性存在层次，除非经由这一绝对人格模式的行动和援助。在第二本源与中心身中，灵性是无条件的，而人格则是绝对性的。		105:3.3 (1155.7) 2. The Second Source and Center. Second Person of Deity, the Eternal and Original Son; the absolute personality realities of the I AM and the basis for the realization-revelation of “I AM personality.” No personality can hope to attain the Universal Father except through his Eternal Son; neither can personality attain to spirit levels of existence apart from the action and aid of this absolute pattern for all personalities. In the Second Source and Center spirit is unqualified while personality is absolute.
105:3.4 (1156.1) 3. 天堂本源与中心。次要非神灵模式，永恒的天堂岛；“「我是」力”实现展示之基础，整个宇宙引力控制确立之根基。就所有现实化、非灵性、非人格性和非意志性的实相而言，天堂是诸模式之绝对。正如灵性能量通过母体上子的绝对人格而与万有之父相关一样，所有宇宙能量也通过天堂岛的绝对模式而处于第一本源与中心引力控制的掌握之中。天堂并不在空间中；空间相对于天堂而存在， 运动之慢性则经由天堂关系所决定。永恒岛是绝对静止的；所有其他已组织化和正在组织化的能量则处于永恒运动之中；在所有空间中，只有无条件绝对之临在是静止的，而无条件绝对与天堂是同等的。天堂存在于空间之聚焦点，无条件绝对则弥漫了它，所有相对性存在在这一领域内都拥有其存在。		105:3.4 (1156.1) 3. The Paradise Source and Center. Second nondeity pattern, the eternal Isle of Paradise; the basis for the realization-revelation of “I AM force” and the foundation for the establishment of gravity control throughout the universes. Regarding all actualized, nonspiritual, impersonal, and nonvolitional reality, Paradise is the absolute of patterns. Just as spirit energy is related to the Universal Father through the absolute personality of the Mother-Son, so is all cosmic energy grasped in the gravity control of the First Source and Center through the absolute pattern of the Paradise Isle. Paradise is not in space; space exists relative to Paradise, and the chronicity of motion is determined through Paradise relationship. The eternal Isle is absolutely at rest; all other organized and organizing energy is in eternal motion; in all space, only the presence of the Unqualified Absolute is quiescent, and the Unqualified is co-ordinate with Paradise. Paradise exists at the focus of space, the Unqualified pervades it, and all relative existence has its being within this domain.
105:3.5 (1156.2) 4. 第三本源与中心。神灵之第三位格，共同行动者；天堂宇宙能量与永恒之子灵性能量的无限整合者；意志动机和力机制的完美协调者；所有现实性和正在现实化实相的统一者。通过其多样子女的侍奉，无限之灵揭示了永恒之子的仁慈，与此同时作为无限性操作者而运作，永远将天堂模式织入空间能量之中。这位共同行动者，这一行动之神，是上父-上子无限计划和意图的完美表达，同时他自身作为心智之源和广袤宇宙中受造物身上智力的赠与者而运作。		105:3.5 (1156.2) 4. The Third Source and Center. Third Person of Deity, the Conjoint Actor; infinite integrator of Paradise cosmic energies with the spirit energies of the Eternal Son; perfect co-ordinator of the motives of will and the mechanics of force; unifier of all actual and actualizing reality. Through the ministrations of his manifold children the Infinite Spirit reveals the mercy of the Eternal Son while at the same time functioning as the infinite manipulator, forever weaving the pattern of Paradise into the energies of space. This selfsame Conjoint Actor, this God of Action, is the perfect expression of the limitless plans and purposes of the Father-Son while functioning himself as the source of mind and the bestower of intellect upon the creatures of a far-flung cosmos.
105:3.6 (1156.3) 5. 神灵绝对。万有之实相的因果性，潜在人格性可能，所有神灵潜势之总体。神灵绝对是无条件性、绝对性和非神灵性实相的有意限定者。神灵绝对是绝对者之限定者，是有条件者、即天命起始者的绝对化者。		105:3.6 (1156.3) 5. The Deity Absolute. The causational, potentially personal possibilities of universal reality, the totality of all Deity potential. The Deity Absolute is the purposive qualifier of the unqualified, absolute, and nondeity realities. The Deity Absolute is the qualifier of the absolute and the absolutizer of the qualified—the destiny inceptor.
105:3.7 (1156.4) 6. 无条件绝对。静态性、反应性和悬置性的；「我是」未予展示的宇宙无限性；非神灵实相之总体性和所有非人格潜势之终局性。空间限制了无条件绝对的运作，但无条件绝对之临在却是没有局限的，即无限的。对于主宇宙来说，存在一个边缘概念，但无条件绝对之临在却是无限的；即便是永恒性也无法耗尽这一非神灵绝对的无边沉寂。		105:3.7 (1156.4) 6. The Unqualified Absolute. Static, reactive, and abeyant; the unrevealed cosmic infinity of the I AM; totality of nondeified reality and finality of all nonpersonal potential. Space limits the function of the Unqualified, but the presence of the Unqualified is without limit, infinite. There is a concept periphery to the master universe, but the presence of the Unqualified is limitless; even eternity cannot exhaust the boundless quiescence of this nondeity Absolute.
105:3.8 (1156.5) 7. 万有性绝对。神灵化物与非神灵化物的统一者；绝对物与相对物的相关者。万有性绝对（由于是静态性的、潜在性的和关联性的）弥补了常存物与未完满物之间的张力。		105:3.8 (1156.5) 7. The Universal Absolute. Unifier of the deified and the undeified; correlator of the absolute and the relative. The Universal Absolute (being static, potential, and associative) compensates the tension between the ever-existent and the uncompleted.
105:3.9 (1156.6) 七个无限绝对者，构建了实相之开端。当凡人心智看待它时，第一本源与中心似乎是所有绝对者的前身。不过这一假定无论多么有助，却会因上子、上灵、三个绝对和天堂岛的永恒性共存而变得无效。		105:3.9 (1156.6) The Seven Absolutes of Infinity constitute the beginnings of reality. As mortal minds would regard it, the First Source and Center would appear to be antecedent to all absolutes. But such a postulate, however helpful, is invalidated by the eternity coexistence of the Son, the Spirit, the three Absolutes, and the Paradise Isle.
105:3.10 (1157.1) 绝对者们是「我是」-第一本源与中心的显现，这是一个真相；这些绝对者从未有过一个开端，但却与第一本源与中心是同等永恒物，这是一个事实。永恒中的绝对者关系，要以时间语言和空间模式概念加以阐述，总是会涉及悖论。但不论关于七个无限绝对者的起源有多少困惑，事实与真相是，所有实相都是基于他们永恒性存在和无限性关系之上。		105:3.10 (1157.1) It is a truth that the Absolutes are manifestations of the I AM-First Source and Center; it is a fact that these Absolutes never had a beginning but are co-ordinate eternals with the First Source and Center. The relationships of absolutes in eternity cannot always be presented without involving paradoxes in the language of time and in the concept patterns of space. But regardless of any confusion concerning the origin of the Seven Absolutes of Infinity, it is both fact and truth that all reality is predicated upon their eternity existence and infinity relationships.
4. 统一性、二元性和三联性 ^top		4. Unity, Duality, and Triunity ^top
105:4.1 (1157.2) 宇宙哲学家们假定「我是」的永恒性存在为所有实相之最初源头。与此相伴的是，他们假定「我是」的自我划分成主要的自我关系 -- 即七个无限相态。与这一假定同步的是第三个假定 -- 即七个无限绝对者的永恒性出现，以及「我是」的七个相态与这七个绝对者二元性组合的永恒化。		105:4.1 (1157.2) The universe philosophers postulate the eternity existence of the I AM as the primal source of all reality. And concomitant therewith they postulate the self-segmentation of the I AM into the primary self-relationships—the seven phases of infinity. And simultaneous with this assumption is the third postulate—the eternity appearance of the Seven Absolutes of Infinity and the eternalization of the duality association of the seven phases of the I AM and these seven Absolutes.
105:4.2 (1157.3) 「我是」的自我展示由此从静态自我经由自我划分和自我关系而进至各种绝对关系，与自我派生的绝对者的关系。二元性由此永存于七个无限绝对者与自我展示性「我是」自我划分性相态七重无限性的永恒组合之中，这些对诸宇宙来说永恒化为七个绝对者的二元性关系，使所有宇宙实相的基本根基永恒化了。		105:4.2 (1157.3) The self-revelation of the I AM thus proceeds from static self through self-segmentation and self-relationship to absolute relationships, relationships with self-derived Absolutes. Duality becomes thus existent in the eternal association of the Seven Absolutes of Infinity with the sevenfold infinity of the self-segmented phases of the self-revealing I AM. These dual relationships, eternalizing to the universes as the seven Absolutes, eternalize the basic foundations for all universe reality.
105:4.3 (1157.4) 从前有人说过，（统）一（性）生二（元性），二（元性）生三（联性），三（联性）是万物之永恒祖先（即三生万物），确实有三大类原生关系，它们是：		105:4.3 (1157.4) It has been sometime stated that unity begets duality, that duality begets triunity, and that triunity is the eternal ancestor of all things. There are, indeed, three great classes of primordial relationships, and they are:
105:4.4 (1157.5) 1. 统一性关系。永存于「我是」统一体内的关系，从中孕生为三重性、随后为七重性的自我分化。		105:4.4 (1157.5) 1. Unity relationships. Relations existent within the I AM as the unity thereof is conceived as a threefold and then as a sevenfold self-differentiation.
105:4.5 (1157.6) 2. 二元性关系。永存于「我是」七重者与七个无限绝对者之间的关系。		105:4.5 (1157.6) 2. Duality relationships. Relations existent between the I AM as sevenfold and the Seven Absolutes of Infinity.
105:4.6 (1157.7) 3. 三联性关系。这些是七个无限绝对者的职能组合。		105:4.6 (1157.7) 3. Triunity relationships. These are the functional associations of the Seven Absolutes of Infinity.
105:4.7 (1157.8) 三联性关系由于绝对者相互组合的必然性而在二元性基础上产生。这些三联性组合使所有实相之潜势永恒化了；它们包含了神灵化和非神灵化的实相。		105:4.7 (1157.8) Triunity relationships arise upon duality foundations because of the inevitability of Absolute interassociation. Such triunity associations eternalize the potential of all reality; they encompass both deified and undeified reality.
105:4.8 (1157.9) 「我是」作为统一体是无条件的无限性。二元性使实相基础永恒化了。三联性则将无限性的实现终归为普遍性职能。		105:4.8 (1157.9) The I AM is unqualified infinity as unity. The dualities eternalize reality foundations. The triunities eventuate the realization of infinity as universal function.
105:4.9 (1157.10) 准永存物在七个绝对者中变得永存，永存物在三联体、即绝对者的基本组合中变得起作用。随着三联体的永恒化，宇宙舞台便设好了 -- 潜在物成了永存性的，现实物成了现存性的 -- 永恒性之全部见证了宇宙能量的多样化，天堂之灵的扩展，心智的赋予，外加人格的赠与，所有这些神灵衍生物和天堂衍生物凭借这一切，在受造物层次的体验中得以统一，并在超受造物层次上凭借其他手段得以统一。		105:4.9 (1157.10) Pre-existentials become existential in the seven Absolutes, and existentials become functional in the triunities, the basic association of Absolutes. And concomitant with the eternalization of the triunities the universe stage is set—the potentials are existent and the actuals are present—and the fullness of eternity witnesses the diversification of cosmic energy, the outspreading of Paradise spirit, and the endowment of mind together with the bestowal of personality, by virtue of which all of these Deity and Paradise derivatives are unified in experience on the creature level and by other techniques on the supercreature level.
5. 有限实相的传播 ^top		5. Promulgation of Finite Reality ^top
105:5.1 (1158.1) 正如「我是」的原初多样化，必定归因于内在自持的意志一样，有限实相的传播，也必定归因于天堂神灵的意志行为，归因于职能型三联体的反响性调整。		105:5.1 (1158.1) Just as the original diversification of the I AM must be attributed to inherent and self-contained volition, so must the promulgation of finite reality be ascribed to the volitional acts of Paradise Deity and to the repercussional adjustments of the functional triunities.
105:5.2 (1158.2) 在有限者的神灵化之前，似乎所有实相的多样化都发生在绝对层次上；但传播有限实相的意志行为，则意味着绝对性的一种条件化，暗示着诸多相对性的出现。		105:5.2 (1158.2) Prior to the deitization of the finite, it would appear that all reality diversification took place on absolute levels; but the volitional act promulgating finite reality connotes a qualification of absoluteness and implies the appearance of relativities.
105:5.3 (1158.3) 尽管我们以顺序方式呈献这一叙述，并将有限者作为绝对者的一种直接派生物而描述其历史出现的，但应当的铭记在心的是，超越者既领先于、又继后于所有有限者。与有限者相关的超越性终极者，则既是因又是果。		105:5.3 (1158.3) While we present this narrative as a sequence and portray the historic appearance of the finite as a direct derivative of the absolute, it should be borne in mind that transcendentals both preceded and succeeded all that is finite. Transcendental ultimates are, in relation to the finite, both causal and consummational.
105:5.4 (1158.4) 有限可能性固有与无限者身中，但从可能性到概然性和必然性的转化，必定要归因于第一本源与中心的自存性自由意志，后者激活了所有三联性组合。只有上父意志的无限性才能使绝对层次的存在有条件化，从而终归成为一种终极物，或创造出一种有限物。		105:5.4 (1158.4) Finite possibility is inherent in the Infinite, but the transmutation of possibility to probability and inevitability must be attributed to the self-existent free will of the First Source and Center, activating all triunity associations. Only the infinity of the Father’s will could ever have so qualified the absolute level of existence as to eventuate an ultimate or to create a finite.
105:5.5 (1158.5) 伴随相对性有条件实相的出现，一种新的实相循环 -- 即成长循环形成了 -- 一种从无限性高度到有限性领域的宏伟席卷，永远往内转向天堂和神灵，始终寻求那些与无限性本源相应的高等天命。		105:5.5 (1158.5) With the appearance of relative and qualified reality there comes into being a new cycle of reality—the growth cycle—a majestic downsweep from the heights of infinity to the domain of the finite, forever swinging inward to Paradise and Deity, always seeking those high destinies commensurate with an infinity source.
105:5.6 (1158.6) 这些难以想象的发生，标志着宇宙历史的开端，标志着时间自身的形成。对一个受造物来说，有限者之开端便是实相之起源；在受造物心智看来，在有限者之前不存在任何可想象的现实性。这一新出现的有限实相，以两种原初的相态而存在：		105:5.6 (1158.6) These inconceivable transactions mark the beginning of universe history, mark the coming into existence of time itself. To a creature, the beginning of the finite is the genesis of reality; as viewed by creature mind, there is no actuality conceivable prior to the finite. This newly appearing finite reality exists in two original phases:
105:5.7 (1158.7) 1. 第一类极限物，至高完美的实相，哈沃纳类型的宇宙和受造物。		105:5.7 (1158.7) 1. Primary maximums, the supremely perfect reality, the Havona type of universe and creature.
105:5.8 (1158.8) 2. 第二类极限物，至高完美化的实相，超级宇宙类型的受造物和造物。		105:5.8 (1158.8) 2. Secondary maximums, the supremely perfected reality, the superuniverse type of creature and creation.
105:5.9 (1158.9) 然后，这两类便成了两种原初的显现物：本构性完美物和进化性完美物。这二者在永恒性关系中是相互协调的，但在时间的限度内它们似乎是不同的。时间因素对于成长之物意味着成长；第二类有限物会成长；因此那些正在成长之物必定在时间中现身为不完满的。但这些对天堂这边如此重要的不同，在永恒中却并不存在。		105:5.9 (1158.9) These, then, are the two original manifestations: the constitutively perfect and the evolutionally perfected. The two are co-ordinate in eternity relationships, but within the limits of time they are seemingly different. A time factor means growth to that which grows; secondary finites grow; hence those that are growing must appear as incomplete in time. But these differences, which are so important this side of Paradise, are nonexistent in eternity.
105:5.10 (1158.10) 我们将完美物与完美化物提为第一类和第二类极限物，但仍有另一类型：即介于第一类和第二类之间的三位一体化关系及其它关系，导致了第三类极限物 -- 既非完美又非完美化、但却与两种祖先因素相协调的事物、意涵和价值的出现。		105:5.10 (1158.10) We speak of the perfect and the perfected as primary and secondary maximums, but there is still another type: Trinitizing and other relationships between the primaries and the secondaries result in the appearance of tertiary maximums—things, meanings, and values that are neither perfect nor perfected yet are co-ordinate with both ancestral factors.
6. 对有限实相的反响 ^top		6. Repercussions of Finite Reality ^top
105:6.1 (1159.1) 有限存在的整个传播，代表了职能性无限体之绝对组合内潜在物向现实物的一种转移。在对有限物创造性现实化的许多反响中，有几种可被援引如下：		105:6.1 (1159.1) The entire promulgation of finite existences represents a transference from potentials to actuals within the absolute associations of functional infinity. Of the many repercussions to creative actualization of the finite, there may be cited:
105:6.2 (1159.2) 1.神灵回应，三个层次经验性至高性的出现：哈沃纳(Havona)中人格性属灵至高性之现实性，将成大宇宙中人格性力量至高性之潜在性，以及未来主宇宙中经验性心智某种未知职能在某个至高层次上运作之能力。		105:6.2 (1159.2) 1. The deity response, the appearance of the three levels of experiential supremacy: the actuality of personal-spirit supremacy in Havona, the potential for personal-power supremacy in the grand universe to be, and the capacity for some unknown function of experiential mind acting on some level of supremacy in the future master universe.
105:6.3 (1159.3) 2. 宇宙回应 涉及到超级宇宙空间层次建造计划之激活，这一演进仍在七个超级宇宙的整个物理组织内进展着。		105:6.3 (1159.3) 2. The universe response involved an activation of the architectural plans for the superuniverse space level, and this evolution is still progressing throughout the physical organization of the seven superuniverses.
105:6.4 (1159.4) 3.受造物 对有限实相传播的反响，导致了与哈沃纳(Havona)永恒居民同类之完美存有，以及来自七个超级宇宙的完美化进化扬升者的出现。但要以一种进化类（时间所造的）体验达至完美，则暗示了要以某种非完美之物作为出发点。不完美就这样在进化类造物中出现了。而这便是潜在邪恶之起源。不适应、不和谐以及冲突，所有这些事物都固有于物理宇宙到人格受造物的进化成长中。		105:6.4 (1159.4) 3. The creature repercussion to finite-reality promulgation resulted in the appearance of perfect beings on the order of the eternal inhabitants of Havona and of perfected evolutionary ascenders from the seven superuniverses. But to attain perfection as an evolutionary (time-creative) experience implies something other-than-perfection as a point of departure. Thus arises imperfection in the evolutionary creations. And this is the origin of potential evil. Misadaptation, disharmony, and conflict, all these things are inherent in evolutionary growth, from physical universes to personal creatures.
105:6.5 (1159.5) 4. 对于固有于进化性时滞中不完美性的神性回应，在神之七重者的补偿性临在中得以展露出来，通过其活动，正在完美化物得以与完美物和完美化物整合起来。这种时滞与进化是不可分割的，亦即时间中的创造性。因为它，也因为其他原因，至高者的全能力量得以立基于神之七重者的神性成就之上。这种时滞通过允许受造物人格在最大限度发展达成中成为神灵的合作者，而使得受造物参与神性创造成为可能。乃至凡人受造物的物质性心智，由此也在不朽灵魂的二元化过程中成了神性调整者的合作者。神之七重者既补偿了扬升前不完美性之局限，也为体验内在完美性之局限提供了补偿手段。		105:6.5 (1159.5) 4. The divinity response to the imperfection inherent in the time lag of evolution is disclosed in the compensating presence of God the Sevenfold, by whose activities that which is perfecting is integrated with both the perfect and the perfected. This time lag is inseparable from evolution, which is creativity in time. Because of it, as well as for other reasons, the almighty power of the Supreme is predicated on the divinity successes of God the Sevenfold. This time lag makes possible creature participation in divine creation by permitting creature personalities to become partners with Deity in the attainment of maximum development. Even the material mind of the mortal creature thus becomes partner with the divine Adjuster in the dualization of the immortal soul. God the Sevenfold also provides techniques of compensation for the experiential limitations of inherent perfection as well as compensating the preascension limitations of imperfection.
7. 超越者的终归化 ^top		7. Eventuation of Transcendentals ^top
105:7.1 (1159.6) 超越者是次无限和次绝对性的，但又是超有限和超受造物性的。超越者会终归化为一种将绝对者的超价值与有限者的极限价值关联起来的整合性层次。从受造物的立场来看，超越者似乎会作为有限者的一种结果而终归化；从永恒性视角来看，超越者却是在有限者之先而已终归化；还有一些存有将它视为有限者的一种“前回声”。		105:7.1 (1159.6) Transcendentals are subinfinite and subabsolute but superfinite and supercreatural. Transcendentals eventuate as an integrating level correlating the supervalues of absolutes with the maximum values of finites. From the creature standpoint, that which is transcendental would appear to have eventuated as a consequence of the finite; from the eternity viewpoint, in anticipation of the finite; and there are those who have considered it as a “pre-echo” of the finite.
105:7.2 (1159.7) 超越之物未必是无发展性的，但它在有限意义上来说却是超进化性的；它并非是无经验性的，但它就本身而言却是对受造物富有意涵的超经验性。或许这一悖论的最好例示便是充满完美的中央宇宙：它很难说是绝对性的 -- 只有天堂岛在“物质化”的意义上来说是真正绝对性的。它也并非如同七个超级宇宙那样是一种有限类进化造物。从一个无成长的宇宙意义上来说，哈沃纳(Havona)是永恒的，但并非是不变的。它由从未在实际上受造的受造物（哈沃纳原住民）所居住，因为他们是永恒长存的。哈沃纳由此例示了某种并非完全有限、又非完全绝对之物。哈沃纳进一步充当了绝对性天堂与有限性造物之间的缓冲区，还进一步例示了超越者们的职能。但哈沃纳本身却并非一种超越物 -- 它就是哈沃纳。		105:7.2 (1159.7) That which is transcendental is not necessarily nondevelopmental, but it is superevolutional in the finite sense; neither is it nonexperiential, but it is superexperience as such is meaningful to creatures. Perhaps the best illustration of such a paradox is the central universe of perfection: It is hardly absolute—only the Paradise Isle is truly absolute in the “materialized” sense. Neither is it a finite evolutionary creation as are the seven superuniverses. Havona is eternal but not changeless in the sense of being a universe of nongrowth. It is inhabited by creatures (Havona natives) who never were actually created, for they are eternally existent. Havona thus illustrates something which is not exactly finite nor yet absolute. Havona further acts as a buffer between absolute Paradise and finite creations, still further illustrating the function of transcendentals. But Havona itself is not a transcendental—it is Havona.
105:7.3 (1160.1) 正如至高者与有限者相关联一样，终极者与超越者们相等同。不过尽管我们以此方式比较至高者与终结者，但他们并非在程度上有所差异；这种差异也是一种品质上的问题。终极者不只是一位投射在超越性层次上的超至高者。终极者是那一切还有更多：终极者是新神灵实相的一种终归化，是那以前无条件新相态的条件化。		105:7.3 (1160.1) As the Supreme is associated with finites, so the Ultimate is identified with transcendentals. But though we thus compare Supreme and Ultimate, they differ by something more than degree; the difference is also a matter of quality. The Ultimate is something more than a super-Supreme projected on the transcendental level. The Ultimate is all of that, but more: The Ultimate is an eventuation of new Deity realities, the qualification of new phases of the theretofore unqualified.
105:7.4 (1160.2) 以下都位列那些与超越性层次相关的实相中间：		105:7.4 (1160.2) Among those realities which are associated with the transcendental level are the following:
105:7.5 (1160.3) 1. 终极者的神灵临在。		105:7.5 (1160.3) 1. The Deity presence of the Ultimate.
105:7.6 (1160.4) 2. 主宇宙的概念。		105:7.6 (1160.4) 2. The concept of the master universe.
105:7.7 (1160.5) 3. 主宇宙的设计者。		105:7.7 (1160.5) 3. The Architects of the Master Universe.
105:7.8 (1160.6) 4. 两类天堂力组织者。		105:7.8 (1160.6) 4. The two orders of Paradise force organizers.
105:7.9 (1160.7) 5. 空间潜势中的某些变种。		105:7.9 (1160.7) 5. Certain modifications in space potency.
105:7.10 (1160.8) 6. 某些灵性价值。		105:7.10 (1160.8) 6. Certain values of spirit.
105:7.11 (1160.9) 7. 某些心智意涵。		105:7.11 (1160.9) 7. Certain meanings of mind.
105:7.12 (1160.10) 8. 绝限性品质与实相。		105:7.12 (1160.10) 8. Absonite qualities and realities.
105:7.13 (1160.11) 9. 全能、全知和全在。		105:7.13 (1160.11) 9. Omnipotence, omniscience, and omnipresence.
105:7.14 (1160.12) 10. 空间。		105:7.14 (1160.12) 10. Space.
105:7.15 (1160.13) 我们此时所生活于其中的宇宙，可被看作存在于有限性、超越性和绝对性层次上。这是一个宇宙舞台，充满人格表演和能量蜕变的无尽戏剧在其上得以上演。		105:7.15 (1160.13) The universe in which we now live may be thought of as existing on finite, transcendental, and absolute levels. This is the cosmic stage on which is enacted the endless drama of personality performance and energy metamorphosis.
105:7.16 (1160.14) 所有这些多重的实相由几个三联体绝对性地统一起来，由主宇宙设计者们职能性地统一起来，由七个主位之灵、即神之七重者神性的次至高性协调者们相对性地统一起来。		105:7.16 (1160.14) And all of these manifold realities are unified absolutely by the several triunities, functionally by the Architects of the Master Universe, and relatively by the Seven Master Spirits, the subsupreme co-ordinators of the divinity of God the Sevenfold.
105:7.17 (1160.15) 神之七重者，代表了万有之父向具有极限地位和次极限地位之受造物的人格性与神性展示，但第一本源与中心还有其他一些并未涉及神之神圣灵性侍奉显现的七重性关系，而神就是灵。		105:7.17 (1160.15) God the Sevenfold represents the personality and divinity revelation of the Universal Father to creatures of both maximum and submaximum status, but there are other sevenfold relationships of the First Source and Center which do not pertain to the manifestation of the divine spiritual ministry of the God who is spirit.
105:7.18 (1160.16) 在永恒之过去，诸绝对者之力，诸神灵之灵，以及诸神之人格，因应自存性自我意志的原生性自我意志而搅动起来。在这一宇宙时代，我们都正在见证所有这些实相之无限潜能的次绝对性显现所形成的广袤宇宙全景所产生的巨大反响。极有可能的是，第一本源与中心原初实相的持续多样化会世世代代向前向外推进，不断深入到绝对无限体遥远而不可思议的延伸中。		105:7.18 (1160.16) In the eternity of the past the forces of the Absolutes, the spirits of the Deities, and the personalities of the Gods stirred in response to the primordial self-will of self-existent self-will. In this universe age we are all witnessing the stupendous repercussions of the far-flung cosmic panorama of the subabsolute manifestations of the limitless potentials of all these realities. And it is altogether possible that the continued diversification of the original reality of the First Source and Center may proceed onward and outward throughout age upon age, on and on, into the faraway and inconceivable stretches of absolute infinity.
105:7.19 (1161.1) [由内巴顿(Nebadon)的一位麦基洗德所呈献。]		105:7.19 (1161.1) [Presented by a Melchizedek of Nebadon.]