| 第106篇 | Paper 106 | |
| 诸多宇宙实相层次 | Universe Levels of Reality | |
| 106:0.1 (1162.1) 扬升凡人应当多少了解神灵与宇宙实相起源和显现之关系，这是不够的；他也应当多少理解他自身与众多永存性和经验性实相、潜在性和现实性实相之间存在的关系。人的世间定位、其宇宙洞见及其灵性导向，都会因对宇宙实相及其相互关联、整合和统一的一种更好理解而得以改善。 | 106:0.1 (1162.1) IT IS not enough that the ascending mortal should know something of the relations of Deity to the genesis and manifestations of cosmic reality; he should also comprehend something of the relationships existing between himself and the numerous levels of existential and experiential realities, of potential and actual realities. Man’s terrestrial orientation, his cosmic insight, and his spiritual directionization are all enhanced by a better comprehension of universe realities and their techniques of interassociation, integration, and unification. | |
| 106:0.2 (1162.2) 当前的大宇宙和逐渐浮现的主宇宙是由许多形式和相态的实相所组成的，它们依次存在于几个职能活动层次上。这些多重的现存物和潜在物之前已在过去篇章中提及过，出于概念上的方便，它们此时被分成以下类别： | 106:0.2 (1162.2) The present grand universe and the emerging master universe are made up of many forms and phases of reality which, in turn, are existent on several levels of functional activity. These manifold existents and latents have been previously suggested in these papers, and they are now grouped for conceptual convenience in the following categories: | |
| 106:0.3 (1162.3) 1. 不完满的有限物。这是大宇宙扬升受造物们的当前状态，也是玉苒厦(Urantia)凡人们的当前状态。这一层次包含了从行星人类往上到天命达成者、但不包括后者的受造物存在。它涉及从早期物理开端往上到安住于光与生命当中、但不包括后者的诸多宇宙。这一层次构成了时空中创造活动的当前边缘。它似乎正在从天堂往外移动，因为当前宇宙时代之结束，不仅将会见证到大宇宙光与生命的达成，而且也会无疑见证到在第一外部空间层中某种新类别发展成长的出现。 | 106:0.3 (1162.3) 1. Incomplete finites. This is the present status of the ascending creatures of the grand universe, the present status of Urantia mortals. This level embraces creature existence from the planetary human up to, but not including, destiny attainers. It pertains to universes from early physical beginnings up to, but not including, settlement in light and life. This level constitutes the present periphery of creative activity in time and space. It appears to be moving outward from Paradise, for the closing of the present universe age, which will witness the grand universe attainment of light and life, will also and surely witness the appearance of some new order of developmental growth in the first outer space level. | |
| 106:0.4 (1162.4) 2. 极限类有限物。这是所有已达至天命 -- 即当前宇宙时代范围内所揭示天命的经验性受造物的当前状态。甚至宇宙也能达至灵性上和物质上的极限状态。但“极限”这一术语本身也是一个相对性术语 -- 与什么相关的极限？极限之物在当前宇宙时代看似是最终的，或许在将即将到来的时代来说，可能不过是一个真正的开端。哈沃纳(Havona)的某些相态似乎就处于该极限类别上。 | 106:0.4 (1162.4) 2. Maximum finites. This is the present status of all experiential creatures who have attained destiny—destiny as revealed within the scope of the present universe age. Even universes can attain to the maximum of status, both spiritually and physically. But the term “maximum” is itself a relative term—maximum in relation to what? And that which is maximum, seemingly final, in the present universe age may be no more than a real beginning in terms of the ages to come. Some phases of Havona appear to be on the maximum order. | |
| 106:0.5 (1162.5) 3. 超越物。这一超有限层次（先行性地）紧跟有限进展。它意味着有限开端的前有限起源，以及所有明显有限终结或天命的后有限要义，天堂-哈沃纳(Havona)的大部分似乎就处于该超越性类别上。 | 106:0.5 (1162.5) 3. Transcendentals. This superfinite level (antecedently) follows finite progression. It implies the prefinite genesis of finite beginnings and the postfinite significance of all apparent finite endings or destinies. Much of Paradise-Havona appears to be on the transcendental order. | |
| 106:0.6 (1162.6) 4. 终极物。这一层次包括具有主宇宙要义的一切、且濒临完美主宇宙的天命层次。天堂-哈沃纳（尤其是上父诸世界所在环路），在许多方面具有终极要义。 | 106:0.6 (1162.6) 4. Ultimates. This level encompasses that which is of master universe significance and impinges on the destiny level of the completed master universe. Paradise-Havona (especially the circuit of the Father’s worlds) is in many respects of ultimate significance. | |
| 106:0.7 (1163.1) 5. 共绝物。这一层次意味着经验物在一个超主宇宙创造表达领域之上的投射。 | 106:0.7 (1163.1) 5. Coabsolutes. This level implies the projection of experientials upon a supermaster universe field of creative expression. | |
| 106:0.8 (1163.2) 6. 绝对物。这一层次意味着七个永存性绝对者的永恒临在。它或许也会涉及某种程度的联合经验性达成，但假若如此，我们不知如何达成，或许通过人格的接触潜力。 | 106:0.8 (1163.2) 6. Absolutes. This level connotes the eternity presence of the seven existential Absolutes. It may also involve some degree of associative experiential attainment, but if so, we do not understand how, perhaps through the contact potential of personality. | |
| 106:0.9 (1163.3) 7. 无限物。这一层次是前永存性和后经验性的。无限物的无条件统一是所有开端之前和所有天命之后的一种假设性实相。 | 106:0.9 (1163.3) 7. Infinity. This level is pre-existential and postexperiential. Unqualified unity of infinity is a hypothetical reality before all beginnings and after all destinies. | |
| 106:0.10 (1163.4) 这些层次的实相，对于凡人视角而言，是对当今宇宙时代的方便折衷性象征。还有许多从非凡人视角，以及从其他宇宙时代立场看待实相的方式。因此应当认识到，在此所提的概念是完全相对性的，其相对性在某种意义上来说受以下所决定和限制： | 106:0.10 (1163.4) These levels of reality are convenient compromise symbolizations of the present universe age and for the mortal perspective. There are a number of other ways of looking at reality from other-than-mortal perspective and from the standpoint of other universe ages. Thus it should be recognized that the concepts herewith presented are entirely relative, relative in the sense of being conditioned and limited by: | |
| 106:0.11 (1163.5) 1. 凡人语言的局限。 | 106:0.11 (1163.5) 1. The limitations of mortal language. | |
| 106:0.12 (1163.6) 2. 凡人心智的局限。 | 106:0.12 (1163.6) 2. The limitations of the mortal mind. | |
| 106:0.13 (1163.7) 3. 七个超级宇宙的受限发展。 | 106:0.13 (1163.7) 3. The limited development of the seven superuniverses. | |
| 106:0.14 (1163.8) 4. 你们对超级宇宙发展六个主要目的的无知，它们不涉及凡人向天堂的扬升。 | 106:0.14 (1163.8) 4. Your ignorance of the six prime purposes of superuniverse development which do not pertain to the mortal ascent to Paradise. | |
| 106:0.15 (1163.9) 5. 你们没有能力去理解哪怕一种局部永恒的观点。 | 106:0.15 (1163.9) 5. Your inability to grasp even a partial eternity viewpoint. | |
| 106:0.16 (1163.10) 6. 不可能描述与所有宇宙时代相关的宇宙演进和天命，而非只涉及七个超级宇宙演化进展的当前时代。 | 106:0.16 (1163.10) 6. The impossibility of depicting cosmic evolution and destiny in relation to all universe ages, not just in regard to the present age of the evolutionary unfolding of the seven superuniverses. | |
| 106:0.17 (1163.11) 7. 任何受造物都没有能力去理解位于开端之前和天命之后的前永存物和后经验物真正是什么。 | 106:0.17 (1163.11) 7. The inability of any creature to grasp what is really meant by pre-existentials or by postexperientials—that which lies before beginnings and after destinies. | |
| 106:0.18 (1163.12) 实相成长是由相继宇宙时代的情况所决定的。在哈沃纳(Havona)时代，中央宇宙未经历演进变化，但在当前超级宇宙时代的诸个纪元中，它正在经历某些因与进化性超级宇宙之协调所引发的渐进性变化。此时正在演进的七个超级宇宙，将会在某个时候达至光与生命的安住状态，会达至当今宇宙时代的成长极限。但毫无疑问，下一个时代，即第一外部空间层时代，将会使各个超级宇宙从当今时代的天命局限中解放出来。再完满正持续不断地被叠加到完满之上。 | 106:0.18 (1163.12) Reality growth is conditioned by the circumstances of the successive universe ages. The central universe underwent no evolutionary change in the Havona age, but in the present epochs of the superuniverse age it is undergoing certain progressive changes induced by co-ordination with the evolutionary superuniverses. The seven superuniverses, now evolving, will sometime attain the settled status of light and life, will attain the growth limit for the present universe age. But beyond doubt, the next age, the age of the first outer space level, will release the superuniverses from the destiny limitations of the present age. Repletion is continually being superimposed upon completion. | |
| 106:0.19 (1163.13) 这些就是我们在试图呈献事物意涵和价值之宇宙成长及其在不断上升实相层次上合成的一种统一概念上所遇到的一些局限。 | 106:0.19 (1163.13) These are some of the limitations which we encounter in attempting to present a unified concept of the cosmic growth of things, meanings, and values and of their synthesis on ever-ascending levels of reality. | |
| 1. 第一类有限职能物组合 ^top | 1. Primary Association of Finite Functionals ^top | |
| 106:1.1 (1163.14) 有限实相第一类源自属灵的相态，得以在受造物层次上直接表达为完美人格，在宇宙层次上得以直接表达为完美的哈沃纳(Havona)造物。即便经验性神灵也以此方式，在哈沃纳当中得以表达为神之至高者的属灵位格。但有限物的第二类进化性的、受时间和物质所限的相态却仅作为成长和达成的一种结果，而得以在宇宙层次上整合起来。所有第二类正在完美化的有限物终归会达至与第一类完美物相同的层次，但这一天命受制于一种时间延迟，一种本构性超级宇宙限制，它从遗传学角度来说却并未存在于中央造物中。（我们知道有关第三类有限物的存在，但它们整合的手段还未予以揭示。） | 106:1.1 (1163.14) The primary or spirit-origin phases of finite reality find immediate expression on creature levels as perfect personalities and on universe levels as the perfect Havona creation. Even experiential Deity is thus expressed in the spirit person of God the Supreme in Havona. But the secondary, evolutionary, time-and-matter-conditioned phases of the finite become cosmically integrated only as a result of growth and attainment. Eventually all secondary or perfecting finites are to attain a level equal to that of primary perfection, but such destiny is subject to a time delay, a constitutive superuniverse qualification which is not genetically found in the central creation. (We know of the existence of tertiary finites, but the technique of their integration is as yet unrevealed.) | |
| 106:1.2 (1164.1) 这一超级宇宙时间延迟，这一完美达成的障碍，为受造物参与进化成长做好了准备。它由此使得受造物在其进化过程中与造物主进入合作关系成为可能。在这些扩展成长的时期，不完满者通过神之七重者的侍奉而与完美者关联起来。 | 106:1.2 (1164.1) This superuniverse time lag, this obstacle to perfection attainment, provides for creature participation in evolutionary growth. It thus makes it possible for the creature to enter into partnership with the Creator in the evolution of that selfsame creature. And during these times of expanding growth the incomplete is correlated with the perfect through the ministry of God the Sevenfold. | |
| 106:1.3 (1164.2) 神之七重者，意味着天堂神灵对进化性空间宇宙中时间障碍的承认。不论一个物质性续存人格所起源之地离天堂多么遥远、在空间中多么深远，都将会发现神之七重者存在那里，向这样一个不完满的、不断奋斗的进化受造物从事有关真、美、善的爱心仁慈侍奉。七重者的神性侍奉，往内通过永恒之子达至天堂之父，往外则通过亘古常在者们而达至诸宇宙之父 -- 即造物之子们。 | 106:1.3 (1164.2) God the Sevenfold signifies the recognition by Paradise Deity of the barriers of time in the evolutionary universes of space. No matter how remote from Paradise, how deep in space, a material survival personality may take origin, God the Sevenfold will be found there present and engaged in the loving and merciful ministry of truth, beauty, and goodness to such an incomplete, struggling, and evolutionary creature. The divinity ministry of the Sevenfold reaches inward through the Eternal Son to the Paradise Father and outward through the Ancients of Days to the universe Fathers—the Creator Sons. | |
| 106:1.4 (1164.3) 具有人格性的人类通过灵性进展而逐渐扬升，会发现七重性神灵的人格性和灵性神性；但七重者还有其他一些与人格进展不相关的相态。这一神灵组合的神性面向，目前得以整合到七个主位之灵和共同行动者之间的联络中，但它们注定会得以永恒统一到至高存在者逐渐形成的人格中。七重性神灵的其他相态在当前宇宙时代得以多方面整合，但它们同样注定都会得以统一到至高者身中。处于所有相态中的七重者，是当前大宇宙职能性实相的相对统一之源。 | 106:1.4 (1164.3) Man, being personal and ascending by spiritual progression, finds the personal and spiritual divinity of the Sevenfold Deity; but there are other phases of the Sevenfold which are not concerned with the progression of personality. The divinity aspects of this Deity grouping are at present integrated in the liaison between the Seven Master Spirits and the Conjoint Actor, but they are destined to be eternally unified in the emerging personality of the Supreme Being. The other phases of the Sevenfold Deity are variously integrated in the present universe age, but all are likewise destined to be unified in the Supreme. The Sevenfold, in all phases, is the source of the relative unity of the functional reality of the present grand universe. | |
| 2. 第二类至高有限性整合物 ^top | 2. Secondary Supreme Finite Integration ^top | |
| 106:2.1 (1164.4) 正如神之七重者在职能上协调了有限演进一样，至高存在者终归会合成天命达成。至高存在者是大宇宙演进 -- 即围绕一个属灵核心之物理演进的神灵顶峰，以及该属灵核心对环绕旋转的物理演进领域的终归掌控。所有这一切都依照人格的指令而发生：即最高意义上的天堂人格，宇宙意义上的造物主人格，人类意义上的凡人人格，顶峰性或是经验性总计意义上的至高者人格。 | 106:2.1 (1164.4) As God the Sevenfold functionally co-ordinates finite evolution, so does the Supreme Being eventually synthesize destiny attainment. The Supreme Being is the deity culmination of grand universe evolution—physical evolution around a spirit nucleus and eventual dominance of the spirit nucleus over the encircling and whirling domains of physical evolution. And all of this takes place in accordance with the mandates of personality: Paradise personality in the highest sense, Creator personality in the universe sense, mortal personality in the human sense, Supreme personality in the culminating or experiential totaling sense. | |
| 106:2.2 (1164.5) 至高者的概念，必定会为属灵位格、进化力量以及力量与人格的合成，准备好有所差异的认知，而这一合成即进化力量与属灵人格的统一及其受后者所掌控。 | 106:2.2 (1164.5) The concept of the Supreme must provide for the differential recognition of spirit person, evolutionary power, and power-personality synthesis—the unification of evolutionary power with, and its dominance by, spirit personality. | |
| 106:2.3 (1164.6) 归根结底，属灵从天堂经由哈沃纳(Havona)而来。能质似乎在空间深处演化，并作为力量而由无限之灵后代与神的造物之子们协力加以组织。所有这一切都是经验性的；它是一种牵涉了包罗万象之众生的时空性发生，甚至包括造物主神格和进化受造物。造物主神格在大宇宙中的力量掌控，慢慢扩展到了包含诸时空造物的进化性安住和稳定化，这便是神之七重者经验性力量的盛行。它包含了从万有之父调整者赠与到天堂之子生命赠与全部范围的时空神性达成。这一切是赢得性力量、展现性力量、经验性力量；它与天堂神灵的永恒性力量、莫测性力量和永存性力量形成了对比。 | 106:2.3 (1164.6) Spirit, in the last analysis, comes from Paradise through Havona. Energy-matter seemingly evolves in the depths of space and is organized as power by the children of the Infinite Spirit in conjunction with the Creator Sons of God. And all of this is experiential; it is a transaction in time and space involving a wide range of living beings including even Creator divinities and evolutionary creatures. The power mastery of the Creator divinities in the grand universe slowly expands to encompass the evolutionary settling and stabilizing of the time-space creations, and this is the flowering of the experiential power of God the Sevenfold. It encompasses the whole gamut of divinity attainment in time and space from the Adjuster bestowals of the Universal Father to the life bestowals of the Paradise Sons. This is earned power, demonstrated power, experiential power; it stands in contrast to the eternity power, the unfathomable power, the existential power of the Paradise Deities. | |
| 106:2.4 (1165.1) 这一出自于神之七重者自身神性成就的经验性力量，通过作为对演进造物所获经验性掌控之全能力量的合成化、即整体化，显现了神性的凝聚性品质。而这一全能力量反过来与神之至高者哈沃纳(Havona)临在的属灵人格联合获得了哈沃纳世界外环带引导星球上的属灵人格凝聚性。由此，经验性神灵通过使时空类力量产物赋以常驻中央造物的属灵临在和神性人格，而使该漫长的演进奋斗达至顶峰。 | 106:2.4 (1165.1) This experiential power arising out of the divinity achievements of God the Sevenfold itself manifests the cohesive qualities of divinity by synthesizing—totalizing—as the almighty power of the attained experiential mastery of the evolving creations. And this almighty power in turn finds spirit-personality cohesion on the pilot sphere of the outer belt of Havona worlds in union with the spirit personality of the Havona presence of God the Supreme. Thus does experiential Deity culminate the long evolutionary struggle by investing the power product of time and space with the spirit presence and divine personality resident in the central creation. | |
| 106:2.5 (1165.2) 由此，至高存在者终归达至接纳所有一切在时空中演进之物，与此同时使这些品质赋以属灵人格。由于受造物乃至凡人们，都是这一宏伟发生中的人格参与者，因此他们必定会作为这一进化神灵的真正子女，获得能力去了解至高者和感知至高者。 | 106:2.5 (1165.2) Thus does the Supreme Being eventually attain to the embrace of all of everything evolving in time and space while investing these qualities with spirit personality. Since creatures, even mortals, are personality participants in this majestic transaction, so do they certainly attain the capacity to know the Supreme and to perceive the Supreme as true children of such an evolutionary Deity. | |
| 106:2.6 (1165.3) 内巴顿(Nebadon)的迈克尔之所以像天堂之父一样，是因为他分享了其天堂完美性；进化类凡人也终有一日会达至与经验性至高者的亲密关系，因为他们将会真正分享其进化完美性。 | 106:2.6 (1165.3) Michael of Nebadon is like the Paradise Father because he shares his Paradise perfection; so will evolutionary mortals sometime attain to kinship with the experiential Supreme, for they will truly share his evolutionary perfection. | |
| 106:2.7 (1165.4) 神之至高者是经验性的；因此他是完全可体验到的。七个绝对者的永存性实相不可通过体验之手段而感知；只有上父、上子、上灵的人格实相才能被处于祈祷与崇拜状态中的有限受造物人格所理解。 | 106:2.7 (1165.4) God the Supreme is experiential; therefore is he completely experiencible. The existential realities of the seven Absolutes are not perceivable by the technique of experience; only the personality realities of the Father, Son, and Spirit can be grasped by the personality of the finite creature in the prayer-worship attitude. | |
| 106:2.8 (1165.5) 在至高存在者完满的力量-人格合成中，几个能以此方式关联起来的三者一组的所有绝对性都将会被关联起来，这一庄严进化人格将会被所有有限人格在体验上所达到和理解到。当扬升者们达至设定的第七阶段属灵存在时，他们将会在其中体验到对三者一组绝对性和无限性之崭新意涵价值的认知，这一崭新的意涵价值会在可被体验的至高存在者的次绝对层次上得以展示出来，但达至这些极限发展阶段可能要等到整个大宇宙协调安住于光与生命当中。 | 106:2.8 (1165.5) Within the completed power-personality synthesis of the Supreme Being there will be associated all of the absoluteness of the several triodities which could be so associated, and this majestic personality of evolution will be experientially attainable and understandable by all finite personalities. When ascenders attain the postulated seventh stage of spirit existence, they will therein experience the realization of a new meaning-value of the absoluteness and infinity of the triodities as such is revealed on subabsolute levels in the Supreme Being, who is experiencible. But the attainment of these stages of maximum development will probably await the co-ordinate settling of the entire grand universe in light and life. | |
| 3. 第三类超越性实相组合 ^top | 3. Transcendental Tertiary Reality Association ^top | |
| 106:3.1 (1165.6) 绝限性设计者们会使计划终归化；至高造物者们会使它存在；至高存在者则将会使它完满，因为它是由至高造物者们在时间中所创造，由主设计者们在空间中所预想。 | 106:3.1 (1165.6) The absonite architects eventuate the plan; the Supreme Creators bring it into existence; the Supreme Being will consummate its fullness as it was time created by the Supreme Creators, and as it was space forecast by the Master Architects. | |
| 106:3.2 (1165.7) 在当前宇宙时代期间，对主宇宙的管理协调是主宇宙设计者们的职能。但在当前宇宙时代结束时，全能至高者的出现则将意味着进化类有限者已达至经验性天命的第一阶段。这一事件必将会导致首个经验性三位一体 -- 即至高造物者们、至高存在者和主宇宙设计者们联合体的完满职能。这个三位一体注定会引发主宇宙的进一步进化整合。 | 106:3.2 (1165.7) During the present universe age the administrative co-ordination of the master universe is the function of the Architects of the Master Universe. But the appearance of the Almighty Supreme at the termination of the present universe age will signify that the evolutionary finite has attained the first stage of experiential destiny. This happening will certainly lead to the completed function of the first experiential Trinity—the union of the Supreme Creators, the Supreme Being, and the Architects of the Master Universe. This Trinity is destined to effect the further evolutionary integration of the master creation. | |
| 106:3.3 (1166.1) 天堂三位一体真正是无限性三位一体，不包括这一原初三位一体的三位一体不可能是无限性的。但这一原初三位一体是绝对神灵之特有组合的一种终归体；次绝对性存有与这一首要组合没有任何关系。后来出现的诸个经验性三位一体，甚至包括受造物人格的贡献。这对终极性三位一体来说必定是真实的，在这其中，至高性造物者成员中间主位造物之子的存在由此预示了实际而又真实的受造物体验在这一三位一体组合中的相伴存在。 | 106:3.3 (1166.1) The Paradise Trinity is truly one of infinity, and no Trinity can possibly be infinite that does not include this original Trinity. But the original Trinity is an eventuality of the exclusive association of absolute Deities; subabsolute beings had nothing to do with this primal association. The subsequently appearing and experiential Trinities embrace the contributions of even creature personalities. Certainly this is true of the Trinity Ultimate, wherein the very presence of the Master Creator Sons among the Supreme Creator members thereof betokens the concomitant presence of actual and bona fide creature experience within this Trinity association. | |
| 106:3.4 (1166.2) 第一个经验性三位一体为终极终归物的群体达成做好了准备。群体组合得以能够领先于、甚至超越于个体能力；这即便在超出有限层次以外也是真实的。在即将到来的时代中，在七个超级宇宙得以安住于光与生命中以后，终局团队无疑将会传播天堂神灵的意图，因为他们会被终极三位一体所授命，他们是在至高存在者自身中得以统一的力量-人格。 | 106:3.4 (1166.2) The first experiential Trinity provides for group attainment of ultimate eventualities. Group associations are enabled to anticipate, even to transcend, individual capacities; and this is true even beyond the finite level. In the ages to come, after the seven superuniverses have been settled in light and life, the Corps of the Finality will doubtless be promulgating the purposes of the Paradise Deities as they are dictated by the Trinity Ultimate, and as they are power-personality unified in the Supreme Being. | |
| 106:3.5 (1166.3) 在过去及未来永恒中的所有巨大宇宙发展中，我们察觉到对万有之父可理解要素的扩展。作为「我是」，我们在哲学上假定其总体无限性的渗透作用，但没有任何受造物能在经验上包含这样一种假定。随着诸宇宙扩展，随着引力和爱心延伸到时间组织化的空间中，我们能够对第一本源与中心理解得越来越多。我们观察到引力作用渗入到无条件绝对的临在中，我们也探测到属灵受造物们在神灵绝对的神性临在内演进和扩展，与此同时，宇宙与灵性进化凭借心智与体验在有限神灵层次上作为至高存在者而逐渐统一，在超越层次上作为终极三位一体而逐渐协调。 | 106:3.5 (1166.3) Throughout all the gigantic universe developments of past and future eternity, we detect the expansion of the comprehensible elements of the Universal Father. As the I AM, we philosophically postulate his permeation of total infinity, but no creature is able experientially to encompass such a postulate. As the universes expand, and as gravity and love reach out into time-organizing space, we are able to understand more and more of the First Source and Center. We observe gravity action penetrating the space presence of the Unqualified Absolute, and we detect spirit creatures evolving and expanding within the divinity presence of the Deity Absolute while both cosmic and spirit evolution are by mind and experience unifying on finite deity levels as the Supreme Being and are co-ordinating on transcendental levels as the Trinity Ultimate. | |
| 4. 第四类终极性整合物 ^top | 4. Ultimate Quartan Integration ^top | |
| 106:4.1 (1166.4) 天堂三位一体必定会在终极意义上协调，但在这一方面却会作为一个自我限制的绝对者而运作；经验性终极三位一体则会作为一个超越者而协调诸超越物。在永恒之未来，这一经验性三位一体将会通过不断增加的统一性，进一步激活终极神灵的终归临在。 | 106:4.1 (1166.4) The Paradise Trinity certainly co-ordinates in the ultimate sense but functions in this respect as a self-qualified absolute; the experiential Trinity Ultimate co-ordinates the transcendental as a transcendental. In the eternal future this experiential Trinity will, through augmenting unity, further activate the eventuating presence of Ultimate Deity. | |
| 106:4.2 (1166.5) 尽管终极三位一体注定要协调主宇宙，但神之终极者却是整个主宇宙导向的超越性力量-人格化物。终极者的完满终归化意味着主宇宙的完满，也暗示了这一超越性神灵的全面出现。 | 106:4.2 (1166.5) While the Trinity Ultimate is destined to co-ordinate the master creation, God the Ultimate is the transcendental power-personalization of the directionization of the entire master universe. The completed eventuation of the Ultimate implies the completion of the master creation and connotes the full emergence of this transcendental Deity. | |
| 106:4.3 (1166.6) 我们并不了解终极者的全面出现会开创什么改变。但正如至高者此时在灵性意义上和人格意义上临在于哈沃纳(Havona)之中，终极者也会在那儿临在，不过是在绝限性及超人格性意义上。你们已被告知了有关终极者之有条件代理者的存在，尽管你们还未被告知他们的当前下落或职能。 | 106:4.3 (1166.6) What changes will be inaugurated by the full emergence of the Ultimate we do not know. But as the Supreme is now spiritually and personally present in Havona, so also is the Ultimate there present but in the absonite and superpersonal sense. And you have been informed of the existence of the Qualified Vicegerents of the Ultimate, though you have not been informed of their present whereabouts or function. | |
| 106:4.4 (1167.1) 但不论伴随终极神灵的出现会有什么管理性反响，其超越性神性的人格性价值，将可被参与这一神灵层次现实化的所有人格所体验到。有限者的超越性只能导向终极性的达成。神之终极者超越时空而存在，但尽管他拥有与诸绝对者进行职能组合的内在能力，他却是次绝对性的。 | 106:4.4 (1167.1) But irrespective of the administrative repercussions attendant upon the emergence of Ultimate Deity, the personal values of his transcendental divinity will be experiencible by all personalities who have been participants in the actualization of this Deity level. Transcendence of the finite can lead only to ultimate attainment. God the Ultimate exists in transcendence of time and space but is nonetheless subabsolute notwithstanding inherent capacity for functional association with absolutes. | |
| 5. 第五阶段共绝性组合 ^top | 5. Coabsolute or Fifth-Phase Association ^top | |
| 106:5.1 (1167.2) 正如至高者是进化性经验实相的顶点一样，终极者是超越性实相的顶点。而这两个经验性神灵的实际出现，为第二个经验性三位一体奠定了基础。这便是绝对性三位一体，即神之至高者、神之终极者和未被揭示的宇宙天命圆满者的联合体。这一三位一体拥有理论上的能力去激活三个潜在绝对者 -- 即神灵绝对，万有性绝对和无条件绝对。但这一绝对性三位一体的完满形成，只能在整个主宇宙、即从哈沃纳(Havona)到第四最外空间层的完满演进之后才会发生。 | 106:5.1 (1167.2) The Ultimate is the apex of transcendental reality even as the Supreme is the capstone of evolutionary-experiential reality. And the actual emergence of these two experiential Deities lays the foundation for the second experiential Trinity. This is the Trinity Absolute, the union of God the Supreme, God the Ultimate, and the unrevealed Consummator of Universe Destiny. And this Trinity has theoretical capacity to activate the Absolutes of potentiality—Deity, Universal, and Unqualified. But the completed formation of this Trinity Absolute could take place only after the completed evolution of the entire master universe, from Havona to the fourth and outermost space level. | |
| 106:5.2 (1167.3) 应该弄清的是，这些经验性三位一体是相互关联的，不仅在经验性神性的人格品质上，而且在所有其他非人格品质上，后者显示了他们已达成的神灵统一性。虽然这一呈现主要处理的是宇宙合一的人格性层面，但正如与至高存在者进化相关的力量-人格合成所例示的一样，由众多宇宙所组成宇宙的非人格层面同样注定会经历合一。至高者的属灵人格品质与全能者的力量特权是密不可分的，二者都会被至高者心智的未知潜能所补足。作为位格的神之终极者也不能离开终极性神灵的非人格性层面而加以考虑。而在绝对层次上，神灵绝对和无条件绝对在万有性绝对的临在中也是密不可分和难以区别的。 | 106:5.2 (1167.3) It should be made clear that these experiential Trinities are correlative, not only of the personality qualities of experiential Divinity, but also of all the other-than-personal qualities which characterize their attained Deity unity. While this presentation deals primarily with the personal phases of the unification of the cosmos, it is nonetheless true that the impersonal aspects of the universe of universes are likewise destined to undergo unification as is illustrated by the power-personality synthesis now going on in connection with the evolution of the Supreme Being. The spirit-personal qualities of the Supreme are inseparable from the power prerogatives of the Almighty, and both are complemented by the unknown potential of Supreme Mind. Neither can God the Ultimate as a person be considered apart from the other-than-personal aspects of Ultimate Deity. And on the absolute level the Deity and the Unqualified Absolutes are inseparable and indistinguishable in the presence of the Universal Absolute. | |
| 106:5.3 (1167.4) 诸三位一体就自身而言并非人格性的，但它们并不与人格相抵触。它们反而会包容它，并在集体意义上将它与非人格性职能关联起来。因此，三位一体始终是神灵实相，但绝非人格实相。三位一体的人格层面固有于其成员之中，而作为个体位格他们并非那一三位一体。只有作为一个集合体，他们才是三位一体；那便是三位一体。但三位一体始终包含所有被包含的神灵；三位一体是神灵统一体。 | 106:5.3 (1167.4) Trinities are, in and of themselves, not personal, but neither do they contravene personality. Rather do they encompass it and correlate it, in a collective sense, with impersonal functions. Trinities are, then, always deity reality but never personality reality. The personality aspects of a trinity are inherent in its individual members, and as individual persons they are not that trinity. Only as a collective are they trinity; that is trinity. But always is trinity inclusive of all encompassed deity; trinity is deity unity. | |
| 106:5.4 (1167.5) 三个绝对 -- 即神灵绝对、万有性绝对和无条件绝对不是三位一体，因为它们都不是神灵。只有神灵化者才会成为三位一体；所有其他组合是三联体或是三者一组。 | 106:5.4 (1167.5) The three Absolutes—Deity, Universal, and Unqualified—are not trinity, for all are not deity. Only the deified can become trinity; all other associations are triunities or triodities. | |
| 6. 第六阶段绝对性整合物 ^top | 6. Absolute or Sixth-Phase Integration ^top | |
| 106:6.1 (1167.6) 主宇宙的当前潜势很难说是绝对性的，尽管它很可能是接近终极性的，而我们认为要在次绝对性宇宙的范围内实现对绝对性意义价值的全面启示是不可能的。因此我们在试图构想三个绝对之无限可能性的总体表达方面，甚或是尝试想象此时处于神灵绝对之非人格层次上的神之绝对者的经验性人格化方面，遇到了相当大的困难。 | 106:6.1 (1167.6) The present potential of the master universe is hardly absolute, though it may well be near-ultimate, and we deem it impossible to achieve the full revelation of absolute meaning-values within the scope of a subabsolute cosmos. We therefore encounter considerable difficulty in attempting to conceive of a total expression of the limitless possibilities of the three Absolutes or even in attempting to visualize the experiential personalization of God the Absolute on the now impersonal level of the Deity Absolute. | |
| 106:6.2 (1168.1) 主宇宙的空间舞台，对于至高存在者的现实化，对于终极三位一体的形成和全面运作，对于神之终极者的终归化，甚至对于绝对三位一体的开端来说，似乎是足够的。但我们关于这第二个经验性三位一体全面运作的概念，似乎意味着某些甚至超出广阔主宇宙的事物。 | 106:6.2 (1168.1) The space-stage of the master universe seems to be adequate for the actualization of the Supreme Being, for the formation and full function of the Trinity Ultimate, for the eventuation of God the Ultimate, and even for the inception of the Trinity Absolute. But our concepts regarding the full function of this second experiential Trinity seem to imply something beyond even the wide-spreading master universe. | |
| 106:6.3 (1168.2) 若我们假定一个宇宙无限体 -- 某个超出主宇宙之外的无边际宇宙 -- 若我们构想绝对三位一体的最终发展，将会在这样一个超终极的活动舞台上发生，那么就有可能推测到绝对三位一体的完美运作，将会在无限造物中实现最终表达，将会使所有潜势的绝对现实化得以圆满。不断扩展的实相部分之整合与组合将会接近绝对性状态，其程度与由此所组合之部分内所包含的所有实相成正比。 | 106:6.3 (1168.2) If we assume a cosmos-infinite—some illimitable cosmos on beyond the master universe—and if we conceive that the final developments of the Absolute Trinity will take place out on such a superultimate stage of action, then it becomes possible to conjecture that the completed function of the Trinity Absolute will achieve final expression in the creations of infinity and will consummate the absolute actualization of all potentials. The integration and association of ever-enlarging segments of reality will approach absoluteness of status proportional to the inclusion of all reality within the segments thus associated. | |
| 106:6.4 (1168.3) 换句话说：绝对三位一体，正如其名字所暗示的，在总体运作上是真正绝对性的。我们不知一种绝对性运作如何能在一种有条件的、有限的或是以其他方式受限的基础上实现总体表达。而且看起来，无条件物也将是无限制的，至少从一种定性的立场来看，尽管就定量关系而言，我们则并非如此确定。 | 106:6.4 (1168.3) Stated otherwise: The Trinity Absolute, as its name implies, is really absolute in total function. We do not know how an absolute function can achieve total expression on a qualified, limited, or otherwise restricted basis. Hence we must assume that any such totality function will be unconditioned (in potential). And it would also appear that the unconditioned would also be unlimited, at least from a qualitative standpoint, though we are not so sure regarding quantitative relationships. | |
| 106:6.5 (1168.4) 然而，我们对以下这点却是确定的：尽管永存性天堂三位一体是无限的，尽管经验性终极三位一体是次无限的，但绝对三位一体却并非如此容易去分类。尽管在起源和构成上是经验性的，它肯定会与永存性潜在绝对密切相关。 | 106:6.5 (1168.4) Of this, however, we are certain: While the existential Paradise Trinity is infinite, and while the experiential Trinity Ultimate is subinfinite, the Trinity Absolute is not so easy to classify. Though experiential in genesis and constitution, it definitely impinges upon the existential Absolutes of potentiality. | |
| 106:6.6 (1168.5) 尽管对人类心智来说，试图去把握这类遥远而超人类的概念几乎无利可图。我们仍会提议，绝对三位一体的永恒活动或许可被认作潜在绝对的某种经验化而告终。就万有性绝对而言，若非无条件绝对，这看起来是一个合理的结论；至少我们知道，万有性绝对不仅是静态性和潜在性的，但在那些话语的总体神灵意义上而言，也是联合性的。但就神性和人格性的可构想价值而言，这些推测的发生则意味着神灵绝对的人格化，以及固有于神之绝对者 -- 即第三个也是最后一个经验性神灵人格完满物当中那些超人格价值和那些超人格意涵的出现。 | 106:6.6 (1168.5) While it is hardly profitable for the human mind to seek to grasp such faraway and superhuman concepts, we would suggest that the eternity action of the Trinity Absolute may be thought of as culminating in some kind of experientialization of the Absolutes of potentiality. This would appear to be a reasonable conclusion with respect to the Universal Absolute, if not the Unqualified Absolute; at least we know that the Universal Absolute is not only static and potential but also associative in the total Deity sense of those words. But in regard to the conceivable values of divinity and personality, these conjectured happenings imply the personalization of the Deity Absolute and the appearance of those superpersonal values and those ultrapersonal meanings inherent in the personality completion of God the Absolute—the third and last of the experiential Deities. | |
| 7. 天命之终局 ^top | 7. Finality of Destiny ^top | |
| 106:7.1 (1168.6) 在形成无限实相整合概念过程中的某些困难固有于以下事实中，即所有这类观念包含了某种宇宙发展之终局的东西，所有可能物之某种经验性实现。数量上的无限能被彻底实现成终局是不可思议的。在三个潜在性绝对中，必定总会留有未被探索的可能性，任何数量的经验性发展都永远无法耗尽这些可能性。永恒性本身尽管是绝对性的，但却不会超过绝对性。 | 106:7.1 (1168.6) Some of the difficulties in forming concepts of infinite reality integration are inherent in the fact that all such ideas embrace something of the finality of universal development, some kind of an experiential realization of all that could ever be. And it is inconceivable that quantitative infinity could ever be completely realized in finality. Always there must remain unexplored possibilities in the three potential Absolutes which no quantity of experiential development could ever exhaust. Eternity itself, though absolute, is not more than absolute. | |
| 106:7.2 (1169.1) 即便是一种尝试性的最终整合概念与无条件永恒的成就也是密不可分的，因此在任何可设想的未来时代实际上是不可实现的。 | 106:7.2 (1169.1) Even a tentative concept of final integration is inseparable from the fruitions of unqualified eternity and is, therefore, practically nonrealizable at any conceivable future time. | |
| 106:7.3 (1169.2) 天命是由构成天堂三位一体的三位神灵的意志行为所确立的；天命也是在三大潜在体的浩瀚中确立的，其绝对性包含了所有未来发展的可能性；天命可能会被宇宙天命圆满者所圆满，这一行为可能会涉及绝对三位一体中的至高者和终极者。任何经验性天命至少可被正在经验的受造物所部分理解；但与无限永存物相连的天命却是很难理解的。终局性天命是一种永存性兼经验性达成，它似乎涉及了神灵绝对。但神灵绝对凭借万有性绝对而与无条件绝对处于永恒关系之中。这三个在可能性方面是经验性的绝对，事实上是永存性的，而且由于是无限制的、无时间的、无空间的、无量的、无边的 -- 因此是真正无限的。 | 106:7.3 (1169.2) Destiny is established by the volitional act of the Deities who constitute the Paradise Trinity; destiny is established in the vastness of the three great potentials whose absoluteness encompasses the possibilities of all future development; destiny is probably consummated by the act of the Consummator of Universe Destiny, and this act is probably involved with the Supreme and the Ultimate in the Trinity Absolute. Any experiential destiny can be at least partially comprehended by experiencing creatures; but a destiny which impinges on infinite existentials is hardly comprehensible. Finality destiny is an existential-experiential attainment which appears to involve the Deity Absolute. But the Deity Absolute stands in eternity relationship with the Unqualified Absolute by virtue of the Universal Absolute. And these three Absolutes, experiential in possibility, are actually existential and more, being limitless, timeless, spaceless, boundless, and measureless—truly infinite. | |
| 106:7.4 (1169.3) 然而，目标达成的不可能性，并不会阻止有关这类假设性天命的哲学理论化。神灵绝对作为一个可达到绝对之神的现实化，或许实际上不可能实现；然而，这样一种终局性成就仍不失为一种理论上的可能性。在无尽永恒的未来当中，无条件绝对在某种不可思议宇宙无限体中的涉入或许是无量遥远的，但这样一种假设却是有效的。凡人、灵质者、属灵、终局者、超越者以及其他众生，与宇宙自身及所有其他实相层面一起，必定拥有一种在价值方面是绝对性的潜在最终天命；但我们怀疑任何存有或宇宙会永远彻底地达至这一天命的所有层面。 | 106:7.4 (1169.3) The improbability of goal attainment does not, however, prevent philosophical theorizing about such hypothetical destinies. The actualization of the Deity Absolute as an attainable absolute God may be practically impossible of realization; nevertheless, such a finality fruition remains a theoretical possibility. The involvement of the Unqualified Absolute in some inconceivable cosmos-infinite may be measurelessly remote in the futurity of endless eternity, but such a hypothesis is nonetheless valid. Mortals, morontians, spirits, finaliters, Transcendentalers, and others, together with the universes themselves and all other phases of reality, certainly do have a potentially final destiny that is absolute in value; but we doubt that any being or universe will ever completely attain all of the aspects of such a destiny. | |
| 106:7.5 (1169.4) 无论你在对上父的理解上有了多么大的成就，你的心智将始终会因上父-「我是」的未揭示无限性、在整个永恒循环中始终保持深不可测和不可思议之未探索浩瀚性而吃惊。无论你对神获得了多么的了解，总会有关于他更多的内容，你所未曾猜想过的存在。我们相信这在超越层次上如同在有限领域中一样真实。对神的探求是永无止境的。 | 106:7.5 (1169.4) No matter how much you may grow in Father comprehension, your mind will always be staggered by the unrevealed infinity of the Father-I AM, the unexplored vastness of which will always remain unfathomable and incomprehensible throughout all the cycles of eternity. No matter how much of God you may attain, there will always remain much more of him, the existence of which you will not even suspect. And we believe that this is just as true on transcendental levels as it is in the domains of finite existence. The quest for God is endless! | |
| 106:7.6 (1169.5) 这样一种无力在最终意义上获得对神的了解，决不应使宇宙受造物们气馁；确实，你们可以并的确会获得对七重者、至高者和终极者之神灵层次的了解，这对你们来说所意味的就如同永恒之子和共同行动者在其永恒存在之绝对状态中对上父之无限性的认知。神之无限性，远非为了使受造物苦恼，而应成为一种无上保证，这样在整个无尽未来中，一个扬升的人格在他面前将会拥有人格发展和神灵联合的诸多可能性，甚至永恒性也无法使它们耗尽或终止。 | 106:7.6 (1169.5) Such inability to attain God in a final sense should in no manner discourage universe creatures; indeed, you can and do attain Deity levels of the Sevenfold, the Supreme, and the Ultimate, which mean to you what the infinite realization of God the Father means to the Eternal Son and to the Conjoint Actor in their absolute status of eternity existence. Far from harassing the creature, the infinity of God should be the supreme assurance that throughout all endless futurity an ascending personality will have before him the possibilities of personality development and Deity association which even eternity will neither exhaust nor terminate. | |
| 106:7.7 (1169.6) 对于大宇宙的有限受造物们来说，主宇宙的概念似乎几近无限了，但其绝限性设计者们无疑会感知到它与无尽「我是」内未来难以想象之诸多发展的关联性。甚至空间本身也不过是一种终极性状况，即不动中空层之相对绝对性之内的一种有条件状况。 | 106:7.7 (1169.6) To finite creatures of the grand universe the concept of the master universe seems to be well-nigh infinite, but doubtless the absonite architects thereof perceive its relatedness to future and unimagined developments within the unending I AM. Even space itself is but an ultimate condition, a condition of qualification within the relative absoluteness of the quiet zones of midspace. | |
| 106:7.8 (1170.1) 在整个主宇宙最终完满的那个难以想象的遥远未来永恒时刻，我们无疑都会回顾整个历史，就如同为未明无限体中更为伟大、更为迷人之蜕变创造某些有限和超越类基础这类开端一样。在这样一个未来永恒时刻，主宇宙仍似乎是年轻的；确实，它在无尽永恒的无限可能性面前将永远是年轻的。 | 106:7.8 (1170.1) At the inconceivably distant future eternity moment of the final completion of the entire master universe, no doubt we will all look back upon its entire history as only the beginning, simply the creation of certain finite and transcendental foundations for even greater and more enthralling metamorphoses in uncharted infinity. At such a future eternity moment the master universe will still seem youthful; indeed, it will be always young in the face of the limitless possibilities of never-ending eternity. | |
| 106:7.9 (1170.2) 无限天命达成之不可能性，丝毫不会阻止对有关这一天命观念的接纳，我们无疑要说的是，三个绝对潜在者能彻底现实化的话，构想总体实相之最终整合是有可能的。这一发展性实现，是基于无条件绝对、万有性绝对和神灵绝对三个潜在体的完满现实化之上，它们的统一构成了「我是」之潜在因素、悬置的永恒类实相、所有未来的未定可能性以及更多。 | 106:7.9 (1170.2) The improbability of infinite destiny attainment does not in the least prevent the entertainment of ideas about such destiny, and we do not hesitate to say that, if the three absolute potentials could ever become completely actualized, it would be possible to conceive of the final integration of total reality. This developmental realization is predicated on the completed actualization of the Unqualified, Universal, and Deity Absolutes, the three potentialities whose union constitutes the latency of the I AM, the suspended realities of eternity, the abeyant possibilities of all futurity, and more. | |
| 106:7.10 (1170.3) 这类终归性要说还为时尚早；然而，在三个三位一体的机制、人格和联合方面，我们相信我们察觉到了上父-「我是」七个绝对层面重新统一的理论可能性。这就使我们直接面对三重性三位一体概念，后者包含了具有永存性状态之天堂三位一体和两个相继出现的具有经验性本质和起源的三位一体。 | 106:7.10 (1170.3) Such eventualities are rather remote to say the least; nevertheless, in the mechanisms, personalities, and associations of the three Trinities we believe we detect the theoretical possibility of the reuniting of the seven absolute phases of the Father-I AM. And this brings us face to face with the concept of the threefold Trinity encompassing the Paradise Trinity of existential status and the two subsequently appearing Trinities of experiential nature and origin. | |
| 8. 三位一体之三位一体 ^top | 8. The Trinity of Trinities ^top | |
| 106:8.1 (1170.4) 无限之整体的实际总计，就其本身而言，是显现于理论性无限中的永恒性实现。在三位一体之三位一体中，经验性无限达至了与永存性无限的一致，二者在前经验性、前永存性的「我是」中合而为一。三位一体之三位一体是十五个三联体和相关三者一组中所蕴含之一切的最终表达。终局物对于相对性众生来说很难理解，不论他们是永存性的还是经验性的；因此它们总是被呈现为相对物。 | 106:8.1 (1170.4) The nature of the Trinity of Trinities is difficult to portray to the human mind; it is the actual summation of the entirety of experiential infinity as such is manifested in a theoretical infinity of eternity realization. In the Trinity of Trinities the experiential infinite attains to identity with the existential infinite, and both are as one in the pre-experiential, pre-existential I AM. The Trinity of Trinities is the final expression of all that is implied in the fifteen triunities and associated triodities. Finalities are difficult for relative beings to comprehend, be they existential or experiential; therefore must they always be presented as relativities. | |
| 106:8.2 (1170.5) 三位一体之三位一体存在于几个层面之中。它包含了会令远超人类层次众生之想象力吃惊的可能性、或然性和必然性。它拥有天界哲学家们可能未猜想到的含义，因为其含义存在于诸三联体之中，而诸三联体归根结底是深不可测的。 | 106:8.2 (1170.5) The Trinity of Trinities exists in several phases. It contains possibilities, probabilities, and inevitabilities that stagger the imaginations of beings far above the human level. It has implications that are probably unsuspected by the celestial philosophers, for its implications are in the triunities, and the triunities are, in the last analysis, unfathomable. | |
| 106:8.3 (1170.6) 三位一体之三位一体可以用许多方式加以描述。我们选择呈献一个三层次概念，它可展示如下： | 106:8.3 (1170.6) There are a number of ways in which the Trinity of Trinities can be portrayed. We elect to present the three-level concept, which is as follows: | |
| 106:8.4 (1170.7) 1. 三个三位一体之层次。 | 106:8.4 (1170.7) 1. The level of the three Trinities. | |
| 106:8.5 (1170.8) 2. 经验性神灵之层次。 | 106:8.5 (1170.8) 2. The level of experiential Deity. | |
| 106:8.6 (1170.9) 3. 「我是」层次。 | 106:8.6 (1170.9) 3. The level of the I AM. | |
| 106:8.7 (1170.10) 这三个是渐趋合一之层次。实际上，三位一体之三位一体是第一层次，而第二和第三层次则是第一层次的合一派生物。 | 106:8.7 (1170.10) These are levels of increasing unification. Actually the Trinity of Trinities is the first level, while the second and third levels are unification-derivatives of the first. | |
| 106:8.8 (1171.1) 第一层次：在这一最初组合层次上，据信三个三位一体作为完美同步、但却截然不同的神灵人格分组而运作。 | 106:8.8 (1171.1) THE FIRST LEVEL: On this initial level of association it is believed that the three Trinities function as perfectly synchronized, though distinct, groupings of Deity personalities. | |
| 106:8.9 (1171.2) 1. 天堂三位一体，即三个天堂神灵 -- 上父、上子和上灵的组合。应当记住的是，天堂三位一体意味着一种三重性职能 -- 绝对性职能、超越性职能（终极三位一体）和有限性职能（至高三位一体）。天堂三位一体在任意所有时候都是这些职能中的任一及所有。 | 106:8.9 (1171.2) 1. The Paradise Trinity, the association of the three Paradise Deities—Father, Son, and Spirit. It should be remembered that the Paradise Trinity implies a threefold function—an absolute function, a transcendental function (Trinity of Ultimacy), and a finite function (Trinity of Supremacy). The Paradise Trinity is any and all of these at any and all times. | |
| 106:8.10 (1171.3) 2. 终极三位一体。这是至高造物者们、神之至高者和主宇宙设计者们的神灵组合。尽管这是该三位一体神性层面的一种充分展示，但应被记录下来的是，该三位一体还有其他层面，然而，它们看似与神性层面完美协调。 | 106:8.10 (1171.3) 2. The Ultimate Trinity. This is the deity association of the Supreme Creators, God the Supreme, and the Architects of the Master Universe. While this is an adequate presentation of the divinity aspects of this Trinity, it should be recorded that there are other phases of this Trinity, which, however, appear to be perfectly co-ordinating with the divinity aspects. | |
| 106:8.11 (1171.4) 3. 绝对三位一体。这是就所有神性价值而言，由神之至高者、神之终极者和宇宙天命圆满者形成的组合。这一三联性组合的某些其它层面，与不断扩展宇宙中的非神性价值有关。但这些层面与神性层面正在统一，正如经验型神灵的力量与人格层面此时正处于经验性合成进程之中一样。 | 106:8.11 (1171.4) 3. The Absolute Trinity. This is the grouping of God the Supreme, God the Ultimate, and the Consummator of Universe Destiny in regard to all divinity values. Certain other phases of this triune grouping have to do with other-than-divinity values in the expanding cosmos. But these are unifying with the divinity phases just as the power and the personality aspects of the experiential Deities are now in process of experiential synthesis. | |
| 106:8.12 (1171.5) 三位一体之三位一体中的这三个三位一体的组合，为一种可能的无限制实相整合做好了准备。这一组合包含了起因、中间物和终局；包含了起始者、实现者和圆满者；包含了开端、存在和天命。上父-上子合伙变成了上子-上灵，之后变成上灵-至高者，继而变成至高者-终极者和终极者-绝对者，甚至会变成绝对者和上父-无限者，即实相循环的完满。同样，在其他与神性和人格并不如此直接相关的层面，第一伟大本源与中心也在永恒之圈周围自我实现实相的无限制性，从自我存在的绝对性，经由自我展示的无尽性，到自我实现的终局性 -- 即从永存物之绝对性到经验物之终局。 | 106:8.12 (1171.5) The association of these three Trinities in the Trinity of Trinities provides for a possible unlimited integration of reality. This grouping contains causes, intermediates, and finals; inceptors, realizers, and consummators; beginnings, existences, and destinies. The Father-Son partnership has become Son-Spirit and then Spirit-Supreme and on to Supreme-Ultimate and Ultimate-Absolute, even to Absolute and Father-Infinite—the completion of the cycle of reality. Likewise, in other phases not so immediately concerned with divinity and personality, does the First Great Source and Center self-realize the limitlessness of reality around the circle of eternity, from the absoluteness of self-existence, through the endlessness of self-revelation, to the finality of self-realization—from the absolute of existentials to the finality of experientials. | |
| 106:8.13 (1171.6) 第二层次：三个三位一体的协调必然会涉及经验性神灵的联合统一，后者在遗传角度上与这三个三位一体相关联。这一第二层次的本质时常可被呈现为： | 106:8.13 (1171.6) THE SECOND LEVEL: The co-ordination of the three Trinities inevitably involves the associative union of the experiential Deities, who are genetically associated with these Trinities. The nature of this second level has been sometimes presented as: | |
| 106:8.14 (1171.7) 1. 至高者。这是天堂三位一体与天堂神灵之造物子女们经验性联合之统一的神灵结果。至高者是第一阶段有限进化之完满的神灵体现。 | 106:8.14 (1171.7) 1. The Supreme. This is the deity consequence of the unity of the Paradise Trinity in experiential liaison with the Creator-Creative children of the Paradise Deities. The Supreme is the deity embodiment of the completion of the first stage of finite evolution. | |
| 106:8.15 (1171.8) 2. 终极者。这是第二个三位一体、即神性之超越性和绝限性人格化物终归性统一的神灵结果。终极者包含了一种由许多品质构成的、可被多样看待的统一性，人类对它的概念若包括那些引导控制、人格上可体验以及张力上进行统一的终极性层面就会做的很好，但这一终归化神灵还有许多其他未揭示的层面。尽管终极者和至高者是可比的，但他们却并非是相同的，终极者也并非是至高者的一种扩大。 | 106:8.15 (1171.8) 2. The Ultimate. This is the deity consequence of the eventuated unity of the second Trinity, the transcendental and absonite personification of divinity. The Ultimate consists in a variably regarded unity of many qualities, and the human conception thereof would do well to include at least those phases of ultimacy which are control directing, personally experiencible, and tensionally unifying, but there are many other unrevealed aspects of the eventuated Deity. While the Ultimate and the Supreme are comparable, they are not identical, neither is the Ultimate merely an amplification of the Supreme. | |
| 106:8.16 (1172.1) 3. 绝对者。关于三位一体之三位一体第二层次第三位成员的特征，持有许多理论。神之绝对者无疑作为绝对三位一体之最终职能的人格化结果而涉入了这一组合，然而，神灵绝对却是一种具有永恒地位的永存性实相。 | 106:8.16 (1172.1) 3. The Absolute. There are many theories held as to the character of the third member of the second level of the Trinity of Trinities. God the Absolute is undoubtedly involved in this association as the personality consequence of the final function of the Trinity Absolute, yet the Deity Absolute is an existential reality of eternity status. | |
| 106:8.17 (1172.2) 有关这一第三成员的概念难度固有于以下事实中，即这样一种成员身份的预设真正意味着只有一个绝对者。理论上，如果这一事件能够发生，我们应会见证到三个绝对经验性合而为一。我们也被教导，在无限中以及在永存性意义上只有一个绝对者。尽管就这一第三成员可能是谁最不明晰，它通常被假设为这一成员可能会由神灵绝对、万有性绝对和无条件绝对以某种未曾想象的联合和宇宙显现形式构成。当然，三位一体之三位一体若无三个绝对的完全合一则很难达至完满运作，而若无所有无限潜势的完满实现，三个绝对则很难得以合一。 | 106:8.17 (1172.2) The concept difficulty regarding this third member is inherent in the fact that the presupposition of such a membership really implies just one Absolute. Theoretically, if such an event could take place, we should witness the experiential unification of the three Absolutes as one. And we are taught that, in infinity and existentially, there is one Absolute. While it is least clear as to who this third member can be, it is often postulated that such may consist of the Deity, Universal, and Unqualified Absolutes in some form of unimagined liaison and cosmic manifestation. Certainly, the Trinity of Trinities could hardly attain to complete function short of the full unification of the three Absolutes, and the three Absolutes can hardly be unified short of the complete realization of all infinite potentials. | |
| 106:8.18 (1172.3) 若三位一体之三位一体的第三个成员被设想为万有性绝对，设若这一概念将万有性绝对不仅想象为静态性和潜在性的，也想象为联合性的，那么这就可能代表了对真理的一种最低限度的扭曲。但我们仍未察觉到它与总体神灵职能中创造性和进化性层面的关系。 | 106:8.18 (1172.3) It will probably represent a minimum distortion of truth if the third member of the Trinity of Trinities is conceived as the Universal Absolute, provided this conception envisions the Universal not only as static and potential but also as associative. But we still do not perceive the relationship to the creative and evolutional aspects of the function of total Deity. | |
| 106:8.19 (1172.4) 尽管对三位一体之三位一体很难形成一个完满的概念，但形成一个有条件的概念却并非那么困难。若三位一体之三位一体的第二层次在本质上被构想为人格性的，那么猜想神之至高者、神之终极者和神之绝对者的联合体为这些经验性神灵之先祖人格性三位一体之联合的人格性反响则变得十分可能。我们敢于提出以下观点，即这三个经验性神灵必定将会作为其构成第一层次的诸先祖起因性三位一体渐增联合的直接结果，而在第二层次上统一起来。 | 106:8.19 (1172.4) Though a completed concept of the Trinity of Trinities is difficult to form, a qualified concept is not so difficult. If the second level of the Trinity of Trinities is conceived as essentially personal, it becomes quite possible to postulate the union of God the Supreme, God the Ultimate, and God the Absolute as the personal repercussion of the union of the personal Trinities who are ancestral to these experiential Deities. We venture the opinion that these three experiential Deities will certainly unify on the second level as the direct consequence of the growing unity of their ancestral and causative Trinities who constitute the first level. | |
| 106:8.20 (1172.5) 第一层次由三个三位一体组成；第二层次则作为经验性演进的、经验性终归的、经验性永存的神灵人格体的人格联合而存在。不论在理解完满三位一体之三位一体上存在任何困难，这三位神灵在第二层次上的人格性联合业已在我们自己的宇宙时代显现为麦捷斯顿（Majeston，反射性首脑）的神灵化现象，后者由神灵绝对现实化到这一第二层次上，通过终极者、并因应至高存在者的最初创造指令而行动。 | 106:8.20 (1172.5) The first level consists of three Trinities; the second level exists as the personality association of experiential-evolved, experiential-eventuated, and experiential-existential Deity personalities. And regardless of any conceptual difficulty in understanding the complete Trinity of Trinities, the personal association of these three Deities on the second level has become manifest to our own universe age in the phenomenon of the deitization of Majeston, who was actualized on this second level by the Deity Absolute, acting through the Ultimate and in response to the initial creative mandate of the Supreme Being. | |
| 106:8.21 (1172.6) 第三层次：在三位一体之三位一体第二层次的无条件假设中，包含了每种现存于、曾存于或可能存于无限整体中的实相每一层面的相关性。至高存在者不仅是属灵，也是心智、力量和经验。终极者是所有这一切以及更多，而在神灵绝对、万有性绝对和无条件绝对之一体性的联合性概念中，则包含了所有实相实现物的绝对终局性。 | 106:8.21 (1172.6) THE THIRD LEVEL: In an unqualified hypothesis of the second level of the Trinity of Trinities, there is embraced the correlation of every phase of every kind of reality that is, or was, or could be in the entirety of infinity. The Supreme Being is not only spirit but also mind and power and experience. The Ultimate is all this and much more, while, in the conjoined concept of the oneness of the Deity, Universal, and Unqualified Absolutes, there is included the absolute finality of all reality realization. | |
| 106:8.22 (1172.7) 在至高者、终极者和完满绝对者的联合过程中，那些原本由「我是」所分割化而导致七个无限类绝对者出现的无限性层面，可能会出现职能重组。尽管宇宙哲学家们以为这将是一种极为遥远的可能性，我们仍时常会问这一问题：若三位一体之三位一体的第二层次能实现三位一体性统一，那么作为这一神灵统一的结果将会发生什么？我们并不知道，但我们确信它将会直接导致「我是」作为经验性可达成物的实现。从人格性存有的立场来看，它可能会意味着不可知「我是」已作为上父无限者而变得可经验。这些绝对性天命从无人格性立场来看，则可能意味着什么则是另一个问题，可能只M有永恒体才会有可能弄清它。但当我们作为人格性受造物看这些遥远的终归物时，我们推断出所有人格体的最终天命是对这些人格体之万有之父的最终认知。 | 106:8.22 (1172.7) In the union of the Supreme, Ultimate, and the complete Absolute, there could occur the functional reassembly of those aspects of infinity which were originally segmentalized by the I AM, and which resulted in the appearance of the Seven Absolutes of Infinity. Though the universe philosophers deem this to be a most remote probability, still, we often ask this question: If the second level of the Trinity of Trinities could ever achieve trinity unity, what then would transpire as a consequence of such deity unity? We do not know, but we are confident that it would lead directly to the realization of the I AM as an experiential attainable. From the standpoint of personal beings it could mean that the unknowable I AM had become experiencible as the Father-Infinite. What these absolute destinies might mean from a nonpersonal standpoint is another matter and one which only eternity could possibly clarify. But as we view these remote eventualities as personal creatures, we deduce that the final destiny of all personalities is the final knowing of the Universal Father of these selfsame personalities. | |
| 106:8.23 (1173.1) 当我们从哲学上构想处于过去永恒中的「我是」时，他是独自的，除他以外，别无他物。展望未来永恒，我们会看到，「我是」作为一个永存体不可能改变，但我们倾向于预测一种巨大的经验性差异。这样一种「我是」的概念意味着全面的自我实现 -- 它包含了那无限量杰出人格体，他们在「我是」的自我展现中成为自愿的参与者，他们将会作为无限总体中绝对性自愿部分、即绝对之父的最终之子们而永恒存留。 | 106:8.23 (1173.1) As we philosophically conceive of the I AM in past eternity, he is alone, there is none beside him. Looking forward into future eternity, we do not see that the I AM could possibly change as an existential, but we are inclined to forecast a vast experiential difference. Such a concept of the I AM implies full self-realization—it embraces that limitless galaxy of personalities who have become volitional participants in the self-revelation of the I AM, and who will remain eternally as absolute volitional parts of the totality of infinity, final sons of the absolute Father. | |
| 9. 永存性无限合一 ^top | 9. Existential Infinite Unification ^top | |
| 106:9.1 (1173.2) 在三位一体之三位一体的概念中，我们会假定无限制实相可能的经验性合一，我们时常会推理所有这一切可能会在遥远永恒中的无条件久远时刻发生。但正如在所有过去及未来宇宙时代一样，一种实际而现存的无限性合一也存在于当今这一时代；这样一种合一永存于天堂三位一体中。无限性作为一种经验性实相的合一是难以想象的遥远，但无限性的一种无条件合一此时却主导了宇宙存在之当下时刻，并用一种永存性庄严统一了所有实相的分歧，而这种庄严是绝对性的。 | 106:9.1 (1173.2) In the concept of the Trinity of Trinities we postulate the possible experiential unification of limitless reality, and we sometimes theorize that all this may happen in the utter remoteness of far-distant eternity. But there is nonetheless an actual and present unification of infinity in this very age as in all past and future universe ages; such unification is existential in the Paradise Trinity. Infinity unification as an experiential reality is unthinkably remote, but an unqualified unity of infinity now dominates the present moment of universe existence and unites the divergencies of all reality with an existential majesty that is absolute. | |
| 106:9.2 (1173.3) 当有限受造物试图构想圆满永恒之终局性层次上的无限合一时，他们要面对固有于其有限存在中的智力局限。时间、空间和经验对受造物观念构成了障碍；然而，没有时间，离开空间，除去经验，则没有任何受造物能对宇宙实相获得一种甚至有限的理解。若无时间敏感性，任何进化类受造物都不可能感知到顺序的关系。若无空间感知性，任何受造物都不可能洞察同时性的关系。若无经验，进化受造物甚至不可能存在；只有七个无限类绝对者会真正超越经验，甚至这七者在某些方面也有可能是经验性的。 | 106:9.2 (1173.3) When finite creatures attempt to conceive of infinite unification on the finality levels of consummated eternity, they are face to face with intellect limitations inherent in their finite existences. Time, space, and experience constitute barriers to creature concept; and yet, without time, apart from space, and except for experience, no creature could achieve even a limited comprehension of universe reality. Without time sensitivity, no evolutionary creature could possibly perceive the relations of sequence. Without space perception, no creature could fathom the relations of simultaneity. Without experience, no evolutionary creature could even exist; only the Seven Absolutes of Infinity really transcend experience, and even these may be experiential in certain phases. | |
| 106:9.3 (1173.4) 时间、空间和经验是人类对相对性实相感知的最大帮助，然而却是他对完满性实相感知的最可怕障碍。凡人和许多其他宇宙受造物发现有必要将潜在物想做正在空间中现实化、正在时间中演化出成果，但这一整个过程却是并未实际在天堂上和永恒中发生的一种时空现象。在绝对层次上，既没有时间，也没有空间；所有潜在物可在那里被感知为现实物。 | 106:9.3 (1173.4) Time, space, and experience are man’s greatest aids to relative reality perception and yet his most formidable obstacles to complete reality perception. Mortals and many other universe creatures find it necessary to think of potentials as being actualized in space and evolving to fruition in time, but this entire process is a time-space phenomenon which does not actually take place on Paradise and in eternity. On the absolute level there is neither time nor space; all potentials may be there perceived as actuals. | |
| 106:9.4 (1173.5) 所有实相合一的概念，无论是在这一宇宙时代，还是在任何其他宇宙时代，基本上都是双重性的：即永存性和经验性的。这样一种统一在三位一体之三位一体中处于经验性实现的过程中，但这一三重性三位一体的外在现实化程度却与宇宙中实相诸多限制条件和不完美的消失成正比。但实相之总体整合却无条件的、永恒性的和永存性的存在于天堂三位一体之中，在这当中，无限性实相在这一当前宇宙时刻得以绝对性的统一起来。 | 106:9.4 (1173.5) The concept of the unification of all reality, be it in this or any other universe age, is basically twofold: existential and experiential. Such a unity is in process of experiential realization in the Trinity of Trinities, but the degree of the apparent actualization of this threefold Trinity is directly proportional to the disappearance of the qualifications and imperfections of reality in the cosmos. But total integration of reality is unqualifiedly and eternally and existentially present in the Paradise Trinity, within which, at this very universe moment, infinite reality is absolutely unified. | |
| 106:9.5 (1174.1) 经验性视角和永存性视角所造成的悖论是不可避免的，并部分基于以下事实之上，即天堂三位一体和三位一体之三位一体各自都是一种凡人只能感知为一种时空相对性的永恒性关系。人类对三位一体之三位一体逐渐经验性现实化的概念 -- 即时间性视角 -- 必须要被这已是一种事实化物的额外假定 -- 即永恒性视角所补足。但这两种视角如何能得以调和呢？对于有限凡人而言，我们建议接受以下真理，即天堂三位一体是无限性的永存性合一，而无力察觉到经验性三位一体之三位一体的实际临在和完满显现，部分由于以下因素所产生的交互性扭曲： | 106:9.5 (1174.1) The paradox created by the experiential and the existential viewpoints is inevitable and is predicated in part on the fact that the Paradise Trinity and the Trinity of Trinities are each an eternity relationship which mortals can only perceive as a time-space relativity. The human concept of the gradual experiential actualization of the Trinity of Trinities—the time viewpoint—must be supplemented by the additional postulate that this is already a factualization—the eternity viewpoint. But how can these two viewpoints be reconciled? To finite mortals we suggest the acceptance of the truth that the Paradise Trinity is the existential unification of infinity, and that the inability to detect the actual presence and completed manifestation of the experiential Trinity of Trinities is in part due to reciprocal distortion because of: | |
| 106:9.6 (1174.2) 1. 局限的人类视角，无力把握无条件永恒的概念。 | 106:9.6 (1174.2) 1. The limited human viewpoint, the inability to grasp the concept of unqualified eternity. | |
| 106:9.7 (1174.3) 2. 不完美的人类状态，远离经验物所在的绝对层次。 | 106:9.7 (1174.3) 2. The imperfect human status, the remoteness from the absolute level of experientials. | |
| 106:9.8 (1174.4) 3. 人类存在之目的，即人类旨在通过经验之手段而演进，因此必定固有而本构性地依赖于经验这一事实。只有绝对者才能既是永存性的，又是经验性的。 | 106:9.8 (1174.4) 3. The purpose of human existence, the fact that mankind is designed to evolve by the technique of experience and, therefore, must be inherently and constitutively dependent on experience. Only an Absolute can be both existential and experiential. | |
| 106:9.9 (1174.5) 天堂三位一体中的万有之父就是三位一体之三位一体所形成的「我是」，而无法体验上父为无限者是由于有限的局限。永存性、独一性、前三位一体性不可达「我是」的概念，与经验性后三位一体之三位一体以及可达性「我是」的假定是同一假设；在无限者当中未发生任何实际变化；所有外在的发展，都是由于渐增的实相感受和宇宙认知能力。 | 106:9.9 (1174.5) The Universal Father in the Paradise Trinity is the I AM of the Trinity of Trinities, and the failure to experience the Father as infinite is due to finite limitations. The concept of the existential, solitary, pre-Trinity nonattainable I AM and the postulate of the experiential post-Trinity of Trinities and attainable I AM are one and the same hypothesis; no actual change has taken place in the Infinite; all apparent developments are due to increased capacities for reality reception and cosmic appreciation. | |
| 106:9.10 (1174.6) 归根结底，「我是」必定存在于所有永存物之前，所有经验物之后。尽管这些观点或许未能澄清人类心智中有关永存性和无限性的悖论，它们至少应该会激发这些有限类智者重新处理这些永无止境的问题，它们将会在萨尔文顿(Salvington)之上继续令你们着迷，并在之后你们作为终局者遍及你们在广袤宇宙中永恒生涯的无尽未来继续令你们着迷。 | 106:9.10 (1174.6) The I AM, in the final analysis, must exist before all existentials and after all experientials. While these ideas may not clarify the paradoxes of eternity and infinity in the human mind, they should at least stimulate such finite intellects to grapple anew with these never-ending problems, problems which will continue to intrigue you on Salvington and later as finaliters and on throughout the unending future of your eternal careers in the wide-spreading universes. | |
| 106:9.11 (1174.7) 迟早所有宇宙人格体会开始认识到，对永恒的最终探求便是对无限性的无尽探索，即发现第一本源与中心之绝对性的永无止境航行。迟早我们都会意识到，所有受造物的成长都与对上父的认同成正比。我们会达到这样一种理解，即依照神的意志生活是通向无限自身无尽可能性的永恒通行证。凡人们终有一日会认识到，在探求无限者上的成功与似上父性的成就成正比，在这一宇宙时代，上父的实相在诸多神性品质中得以展示出来。而这些神性品质可在似神般生活的体验中被宇宙受造物们据为己用，似神般生活则意味着实际依照神的意志而生活。 | 106:9.11 (1174.7) Sooner or later all universe personalities begin to realize that the final quest of eternity is the endless exploration of infinity, the never-ending voyage of discovery into the absoluteness of the First Source and Center. Sooner or later we all become aware that all creature growth is proportional to Father identification. We arrive at the understanding that living the will of God is the eternal passport to the endless possibility of infinity itself. Mortals will sometime realize that success in the quest of the Infinite is directly proportional to the achievement of Fatherlikeness, and that in this universe age the realities of the Father are revealed within the qualities of divinity. And these qualities of divinity are personally appropriated by universe creatures in the experience of living divinely, and to live divinely means actually to live the will of God. | |
| 106:9.12 (1175.1) 对于物质性、进化性有限受造物们来说，一种基于活出上父意志的生活会直接导致属灵至高性在人格竞技场中的达成，会让这些受造物更近一步理解上父-无限者。这样一种依照上父的生活，是一种基于真、敏于美、制于善的生活。这样一个知神之人内在会受到崇拜之启发，外在则会献身于对所有人格之宇宙兄弟情谊的全心服务中，一种充满仁慈、受爱激发的服务侍奉，同时所有这些生命品质会在这一进化人格体不断上升的宇宙智慧层次、自我实现层次、找寻神层次和崇拜父层次上得以统一到其身中。 | 106:9.12 (1175.1) To material, evolutionary, finite creatures, a life predicated on the living of the Father’s will leads directly to the attainment of spirit supremacy in the personality arena and brings such creatures one step nearer the comprehension of the Father-Infinite. Such a Father life is one predicated on truth, sensitive to beauty, and dominated by goodness. Such a God-knowing person is inwardly illuminated by worship and outwardly devoted to the wholehearted service of the universal brotherhood of all personalities, a service ministry which is filled with mercy and motivated by love, while all these life qualities are unified in the evolving personality on ever-ascending levels of cosmic wisdom, self-realization, God-finding, and Father worship. | |
| 106:9.13 (1175.2) [由内巴顿(Nebadon)的一位麦基洗德所呈献。] | 106:9.13 (1175.2) [Presented by a Melchizedek of Nebadon.] |