第111篇		Paper 111
调整者与灵魂		The Adjuster and the Soul
111:0.1 (1215.1) 神性调整者在人类心智中的临在，使得科学和哲学永远不可能对人类人格的演进灵魂达到一种满意的理解。灵质性的灵魂是宇宙之子，仅可通过宇宙洞见和灵性发现得以真正了解。		111:0.1 (1215.1) THE presence of the divine Adjuster in the human mind makes it forever impossible for either science or philosophy to attain a satisfactory comprehension of the evolving soul of the human personality. The morontia soul is the child of the universe and may be really known only through cosmic insight and spiritual discovery.
111:0.2 (1215.2) 灵魂和内驻之灵的概念，对玉苒厦(Urantia)来说并不新鲜；它已频繁出现在众多世间信念体系中。许多东方信仰以及一些西方信仰已认识到人类在传承上既是神性的，也是人性的。神灵除了外在无所不在之外，神灵内在临在的感觉已长久形成了许多玉苒厦人(Urantian)宗教的一部分。人们已长久相信，在人类本性之内有某样东西在不断成长，某种注定要在短暂世间生活阶段以外持续的至关重要的东西。		111:0.2 (1215.2) The concept of a soul and of an indwelling spirit is not new to Urantia; it has frequently appeared in the various systems of planetary beliefs. Many of the Oriental as well as some of the Occidental faiths have perceived that man is divine in heritage as well as human in inheritance. The feeling of the inner presence in addition to the external omnipresence of Deity has long formed a part of many Urantian religions. Men have long believed that there is something growing within the human nature, something vital that is destined to endure beyond the short span of temporal life.
111:0.3 (1215.3) 在人类认识到其不断演进的灵魂是由神性之灵所创之前，它被认为居住于不同的肉体器官 -- 诸如眼睛、肝脏、肾脏、心脏以及后来的大脑中。野蛮人曾将灵魂与血液、呼吸、影子以及自身在水中的倒影关联起来。		111:0.3 (1215.3) Before man realized that his evolving soul was fathered by a divine spirit, it was thought to reside in different physical organs—the eye, liver, kidney, heart, and later, the brain. The savage associated the soul with blood, breath, shadows and with reflections of the self in water.
111:0.4 (1215.4) 在阿特曼(Atman)的概念中，印度教导师们真正接近了对调整者本质与临在的认知，但他们却未能区分不断演进且潜在不朽之灵魂的共在。然而，中国人却认出了一个人的两个方面，即阳和阴，魂和灵。埃及人和许多非洲人部落也相信两种因素，卡(ka)和巴(ba)；魂通常不被相信是先存的，仅有灵才是这样。		111:0.4 (1215.4) In the conception of the atman the Hindu teachers really approximated an appreciation of the nature and presence of the Adjuster, but they failed to distinguish the copresence of the evolving and potentially immortal soul. The Chinese, however, recognized two aspects of a human being, the yang and the yin, the soul and the spirit. The Egyptians and many African tribes also believed in two factors, the ka and the ba; the soul was not usually believed to be pre-existent, only the spirit.
111:0.5 (1215.5) 尼罗河流域的居民相信每个天佑的个体都会在出生或生后不久，将一个他们称之为卡的保护之灵赠与到他身上。他们传授这一守护之灵在一生中与凡人对象在一起，并先于他死之前进入未来阶段。在卢克索一座寺庙的墙上刻画了阿蒙霍特普三世的诞生，这位小王子被描画为在尼罗河神的臂弯上，靠近他的是另一个婴儿，与王子在外表上相同，它就是埃及人称作卡的那一实体的象征。这一雕刻完成于基督前15世纪。		111:0.5 (1215.5) The inhabitants of the Nile valley believed that each favored individual had bestowed upon him at birth, or soon thereafter, a protecting spirit which they called the ka. They taught that this guardian spirit remained with the mortal subject throughout life and passed before him into the future estate. On the walls of a temple at Luxor, where is depicted the birth of Amenhotep III, the little prince is pictured on the arm of the Nile god, and near him is another child, in appearance identical with the prince, which is a symbol of that entity which the Egyptians called the ka. This sculpture was completed in the fifteenth century before Christ.
111:0.6 (1215.6) 卡被认为是渴望引导相伴凡人灵魂进入更好世间生活道路、但却尤为渴望影响人类对象来世运气的优良属灵天赋。当这一时期的一个埃及人死亡时，据信他的卡将会在冥河的彼岸等候他。起初，只有国王才被认为拥有卡，但不久所有正义之人都被相信拥有它们。一位埃及的统治者提及他心中的卡，说道：“我并未忽视它的话语，我唯恐违反它的引导，我因此大为兴盛；我由于它令我做的事从而得以成功；我因它的引导才卓著。”许多人曾相信，卡是“神在每个人身中的神谕。”许多人曾相信他们会“在你们身内之神的恩被下怀着喜乐之心度过永恒。”		111:0.6 (1215.6) The ka was thought to be a superior spirit genius which desired to guide the associated mortal soul into the better paths of temporal living but more especially to influence the fortunes of the human subject in the hereafter. When an Egyptian of this period died, it was expected that his ka would be waiting for him on the other side of the Great River. At first, only kings were supposed to have kas, but presently all righteous men were believed to possess them. One Egyptian ruler, speaking of the ka within his heart, said: “I did not disregard its speech; I feared to transgress its guidance. I prospered thereby greatly; I was thus successful by reason of that which it caused me to do; I was distinguished by its guidance.” Many believed that the ka was “an oracle from God in everybody.” Many believed that they were to “spend eternity in gladness of heart in the favor of the God that is in you.”
111:0.7 (1216.1) 演进的玉苒厦(Urantia)凡人的每一种族，都拥有一个相当于灵魂概念的词语。许多原始民族曾相信灵魂通过人的眼睛往外看向世界；因此他们才对邪眼的恶意如此胆怯害怕。他们长久相信“人之灵是上主之灯。”《梨俱吠陀》说道：“我之灵诉于我之心”。		111:0.7 (1216.1) Every race of evolving Urantia mortals has a word equivalent to the concept of soul. Many primitive peoples believed the soul looked out upon the world through human eyes; therefore did they so cravenly fear the malevolence of the evil eye. They have long believed that “the spirit of man is the lamp of the Lord.” The Rig-Veda says: “My mind speaks to my heart.”
1. 心智抉择之舞台 ^top		1. The Mind Arena of Choice ^top
111:1.1 (1216.2) 尽管调整者的工作在本质上是灵性的，但他们必然要在智性基础之上做他们的所有工作。心智是人类之壤，属灵告诫者必须要在内驻人格的合作下，从其中演化出灵质性灵魂。		111:1.1 (1216.2) Though the work of Adjusters is spiritual in nature, they must, perforce, do all their work upon an intellectual foundation. Mind is the human soil from which the spirit Monitor must evolve the morontia soul with the co-operation of the indwelt personality.
111:1.2 (1216.3) 在众多宇宙所组成宇宙的几个心智层次上，存在着一种宇宙统一性。智性自我在宇宙心智中拥有其起源，正如星云起源于宇宙空间中的宇宙能量一样。在智性自我的人类（因此为人格性）层次上，由于人类人格的灵性禀赋连同一个具有绝对价值的实体点在这类人类自我中的创造性临在，伴随该凡人心智之同意，属灵演进之潜势变为主导性的，但物质性心智的这样一种属灵性主导受制于两种经验：这一心智必须已通过七个辅助心智之灵的侍奉而不断演进，这一物质性（人格性）自我也必须要选择与内驻的调整者合作，以创造和培育灵质性自我，即进化的且潜在不朽的灵魂。		111:1.2 (1216.3) There is a cosmic unity in the several mind levels of the universe of universes. Intellectual selves have their origin in the cosmic mind much as nebulae take origin in the cosmic energies of universe space. On the human (hence personal) level of intellectual selves the potential of spirit evolution becomes dominant, with the assent of the mortal mind, because of the spiritual endowments of the human personality together with the creative presence of an entity-point of absolute value in such human selves. But such a spirit dominance of the material mind is conditioned upon two experiences: This mind must have evolved up through the ministry of the seven adjutant mind-spirits, and the material (personal) self must choose to co-operate with the indwelling Adjuster in creating and fostering the morontia self, the evolutionary and potentially immortal soul.
111:1.3 (1216.4) 物质性心智是人类人格生存、具有自我意识、做出决定、选择神或是放弃神、使自身永恒化或毁灭自身的竞技场。		111:1.3 (1216.4) Material mind is the arena in which human personalities live, are self-conscious, make decisions, choose God or forsake him, eternalize or destroy themselves.
111:1.4 (1216.5) 物质性演进已为你提供了一台生命机器，即你的身体；上父本身已赋予你宇宙中所知的最纯属灵实相，即你的思想调整者。但心智也已被给到你手中，服从于你自己的决定，正是藉着心智你才会生死。正是在这一心智中并伴随着心智，你才会做出使你达至似调整者般、即似神般的那些道德决定。		111:1.4 (1216.5) Material evolution has provided you a life machine, your body; the Father himself has endowed you with the purest spirit reality known in the universe, your Thought Adjuster. But into your hands, subject to your own decisions, has been given mind, and it is by mind that you live or die. It is within this mind and with this mind that you make those moral decisions which enable you to achieve Adjusterlikeness, and that is Godlikeness.
111:1.5 (1216.6) 凡人心智是租借给人类在物质性一生期间使用的一套暂时的智性系统，随着他们使用这一心智，他们要么选择接受、要么选择拒绝永生之潜在性。心智是关于你所拥有的服从于你意志的所有宇宙实相，而灵魂 -- 即灵质性自我，则将会忠实地描绘出凡人自我所作世间决定的成果。人类意识轻柔地栖息于下层的电化学机制之上，并微妙地触及上层的属灵性兼灵质性能量系统。人类在其凡世生活中永远不会完全意识到这两个系统；因此他必须要在他有意识到的心智中运作。与其说心智所理解的东西、倒不如说心智所渴望理解的东西会确保续存；与其说心智所想要相像的东西、倒不如说心智努力想要相像的东西会构建属灵认同。与其说人类意识到神、倒不如说人类向往神会导致宇宙扬升。你今日之所是，不如你日复一日以及在永恒中逐渐所成为的那般重要。		111:1.5 (1216.6) Mortal mind is a temporary intellect system loaned to human beings for use during a material lifetime, and as they use this mind, they are either accepting or rejecting the potential of eternal existence. Mind is about all you have of universe reality that is subject to your will, and the soul—the morontia self—will faithfully portray the harvest of the temporal decisions which the mortal self is making. Human consciousness rests gently upon the electrochemical mechanism below and delicately touches the spirit-morontia energy system above. Of neither of these two systems is the human being ever completely conscious in his mortal life; therefore must he work in mind, of which he is conscious. And it is not so much what mind comprehends as what mind desires to comprehend that insures survival; it is not so much what mind is like as what mind is striving to be like that constitutes spirit identification. It is not so much that man is conscious of God as that man yearns for God that results in universe ascension. What you are today is not so important as what you are becoming day by day and in eternity.
111:1.6 (1217.1) 心智是人类意志能在其上演奏破坏性杂音、或是同一人类意志能在其上带来与神认同以及相继永恒续存之精美悦声的宇宙乐器。赠与到人类身上的调整者，归根结底不受邪恶影响，无法犯下罪恶，但凡人心智实际上却可被一个乖戾利己之人类意志的罪恶诡计歪曲、扭曲而变得邪恶和丑陋。同样，这一心智也可依照一个知神之人的受灵启发意志而变得高尚、美好、真实和善良 -- 在实际上变得伟大。		111:1.6 (1217.1) Mind is the cosmic instrument on which the human will can play the discords of destruction, or upon which this same human will can bring forth the exquisite melodies of God identification and consequent eternal survival. The Adjuster bestowed upon man is, in the last analysis, impervious to evil and incapable of sin, but mortal mind can actually be twisted, distorted, and rendered evil and ugly by the sinful machinations of a perverse and self-seeking human will. Likewise can this mind be made noble, beautiful, true, and good—actually great—in accordance with the spirit-illuminated will of a God-knowing human being.
111:1.7 (1217.2) 进化性心智仅在其自身显化在宇宙智性的两个极端-- 完全机械化的和完全灵性化的之上时，才是完全稳定和可靠的。在纯机械控制和真正属灵本质这两个智性极端之间，介入了庞大的不断演进和不断上升的心智群体，它们的稳定和安宁有赖于人格选择和属灵认同。		111:1.7 (1217.2) Evolutionary mind is only fully stable and dependable when manifesting itself upon the two extremes of cosmic intellectuality—the wholly mechanized and the entirely spiritualized. Between the intellectual extremes of pure mechanical control and true spirit nature there intervenes that enormous group of evolving and ascending minds whose stability and tranquillity are dependent upon personality choice and spirit identification.
111:1.8 (1217.3) 但人类并非被动地、奴隶般地使其意志屈从于调整者。不如说他会主动地、积极地、合作地选择调整者的引领，当这一引领有意与天生凡人心智的欲望和冲动不同时。调整者们操纵人的心智，但却从不主导它违背他的意志；对于调整者们来说，人类意志是至高性的。因此他们在不断演进人类智力几近无限的竞技场中努力实现思想调整和角色转变的灵性目标之同时，也如此看待和尊重它。		111:1.8 (1217.3) But man does not passively, slavishly, surrender his will to the Adjuster. Rather does he actively, positively, and co-operatively choose to follow the Adjuster’s leading when and as such leading consciously differs from the desires and impulses of the natural mortal mind. The Adjusters manipulate but never dominate man’s mind against his will; to the Adjusters the human will is supreme. And they so regard and respect it while they strive to achieve the spiritual goals of thought adjustment and character transformation in the almost limitless arena of the evolving human intellect.
111:1.9 (1217.4) 心智是你的船，调整者是你的领航员，人类意志则是船长。凡人舰船的主人应该拥有智慧来信任神性领航员引导扬升灵魂进入永恒续存的灵质性港湾。人类的意志仅因自私、怠惰和罪恶才拒绝这一爱心领航员的引导，而最终令凡人生涯失事于拒绝仁慈的邪恶浅滩，失事于拥抱罪恶的礁石之上。伴随你的同意，这位忠诚的领航员将会安全地带你穿过时空之障碍，带向神性心智之源以及之外，甚至带向调整者们的天堂之父。		111:1.9 (1217.4) Mind is your ship, the Adjuster is your pilot, the human will is captain. The master of the mortal vessel should have the wisdom to trust the divine pilot to guide the ascending soul into the morontia harbors of eternal survival. Only by selfishness, slothfulness, and sinfulness can the will of man reject the guidance of such a loving pilot and eventually wreck the mortal career upon the evil shoals of rejected mercy and upon the rocks of embraced sin. With your consent, this faithful pilot will safely carry you across the barriers of time and the handicaps of space to the very source of the divine mind and on beyond, even to the Paradise Father of Adjusters.
2. 灵魂的本质 ^top		2. Nature of the Soul ^top
111:2.1 (1217.5) 在整个宇宙智能之诸多心智类职能中，心智之总体主导了智性职能的诸多部分。心智在本质上是职能性统一体；因此心智一定会显现这一本构性统一，即便在受到一个被误导自我的不智行动和选择所限制和阻碍之时。心智的这种统一性在其与具有意志尊严和扬升特权的自我相关联的所有层次上，始终如一地寻求属灵协调。		111:2.1 (1217.5) Throughout the mind functions of cosmic intelligence, the totality of mind is dominant over the parts of intellectual function. Mind, in its essence, is functional unity; therefore does mind never fail to manifest this constitutive unity, even when hampered and hindered by the unwise actions and choices of a misguided self. And this unity of mind invariably seeks for spirit co-ordination on all levels of its association with selves of will dignity and ascension prerogatives.
111:2.2 (1217.6) 凡人的物质性心智是带有灵质性织物的织机，内驻的思想调整者在上面交织出一个具有持久价值和神性意涵的宇宙角色之属灵模式 -- 即一个具有终极天命和无尽生涯的续存灵魂，一个潜在的终局者。		111:2.2 (1217.6) The material mind of mortal man is the cosmic loom that carries the morontia fabrics on which the indwelling Thought Adjuster threads the spirit patterns of a universe character of enduring values and divine meanings—a surviving soul of ultimate destiny and unending career, a potential finaliter.
111:2.3 (1218.1) 人类人格通过物质性身体中的生命，而在职能关系上与结合在一起的心智和属灵相认同。这类心智和属灵的这一运作关系，并不会导致心智和属灵诸多品质和属性的某种结合，而是会导致一种具有潜在永恒持久性的全新性、原初性和独特性宇宙价值，即灵魂。		111:2.3 (1218.1) The human personality is identified with mind and spirit held together in functional relationship by life in a material body. This functioning relationship of such mind and spirit does not result in some combination of the qualities or attributes of mind and spirit but rather in an entirely new, original, and unique universe value of potentially eternal endurance, the soul.
111:2.4 (1218.2) 在这一不朽灵魂的进化性创造中有三个因素，而非两个。灵质性灵魂的三个前因是：		111:2.4 (1218.2) There are three and not two factors in the evolutionary creation of such an immortal soul. These three antecedents of the morontia human soul are:
111:2.5 (1218.3) 1. 先于它以及构建它的人类心智和所有宇宙影响。		111:2.5 (1218.3) 1. The human mind and all cosmic influences antecedent thereto and impinging thereon.
111:2.6 (1218.4) 2. 内驻这一人类心智的神性之灵，以及固有于这一具有绝对灵性之片段中的所有潜在性，外加人类生活中所有相关的灵性影响和因素。		111:2.6 (1218.4) 2. The divine spirit indwelling this human mind and all potentials inherent in such a fragment of absolute spirituality together with all associated spiritual influences and factors in human life.
111:2.7 (1218.5) 3. 物质性心智和神性之灵之间的关系，它包含和携带了这一结合之两个贡献因素中未曾发现的价值和意涵，这一独特关系所形成之实相既不是灵性的，也不是物质性的，而是灵质性的。它便是灵魂。		111:2.7 (1218.5) 3. The relationship between material mind and divine spirit, which connotes a value and carries a meaning not found in either of the contributing factors to such an association. The reality of this unique relationship is neither material nor spiritual but morontial. It is the soul.
111:2.8 (1218.6) 中道受造物们长久以来把这一不断演进的人类灵魂称作与低等物质性心智和高等宇宙心智形成对比的中间心智。这一中间心智真正是一种灵质性现象，因为它存在于物质性和灵性之间的领域。这一灵质性演进的潜在性，固有于两种普遍的心智冲动当中：受造物之有限心智想要了解神并获得造物主神性的冲动，以及造物主之无限心智想要了解人并获得受造物体验的冲动。		111:2.8 (1218.6) The midway creatures have long denominated this evolving soul of man the mid-mind in contradistinction to the lower or material mind and the higher or cosmic mind. This mid-mind is really a morontia phenomenon since it exists in the realm between the material and the spiritual. The potential of such a morontia evolution is inherent in the two universal urges of mind: the impulse of the finite mind of the creature to know God and attain the divinity of the Creator, and the impulse of the infinite mind of the Creator to know man and attain the experience of the creature.
111:2.9 (1218.7) 演进出不朽灵魂的这一超然举动得以变得可能，是因为凡人心智首先是人格性的，其次是与超动物性实相有接触；它拥有一种具有宇宙侍奉的超物质性禀赋，该禀赋确保了一种能做出道德决定之道德本性的演进，从而引发与相关灵性侍奉以及内驻思想调整者的真诚创造性接触。		111:2.9 (1218.7) This supernal transaction of evolving the immortal soul is made possible because the mortal mind is first personal and second is in contact with superanimal realities; it possesses a supermaterial endowment of cosmic ministry which insures the evolution of a moral nature capable of making moral decisions, thereby effecting a bona fide creative contact with the associated spiritual ministries and with the indwelling Thought Adjuster.
111:2.10 (1218.8) 人类心智这样一种接触性灵性化的必然结果，便是一个灵魂的逐渐诞生，即渴望了解神、受人类意志主导的辅助性心智与宇宙灵性力联合运作之共同产物，后者则处于所有造物之神的一个实际片段 -- 即神秘告诫者的总控制之下。由此自我的物质性凡世实相超越了肉体生命机器的世间局限，而在用于自我延续的不断演进载具、即灵质性不朽灵魂中获得一种新的表达和一种新的认同。		111:2.10 (1218.8) The inevitable result of such a contactual spiritualization of the human mind is the gradual birth of a soul, the joint offspring of an adjutant mind dominated by a human will that craves to know God, working in liaison with the spiritual forces of the universe which are under the overcontrol of an actual fragment of the very God of all creation—the Mystery Monitor. And thus does the material and mortal reality of the self transcend the temporal limitations of the physical-life machine and attain a new expression and a new identification in the evolving vehicle for selfhood continuity, the morontia and immortal soul.
3. 不断演进的灵魂 ^top		3. The Evolving Soul ^top
111:3.1 (1218.9) 凡人心智的错误以及人类行为的过失，或许会明显延迟灵魂的演进，尽管它们无法抑制这一灵质性现象，一旦它经由受造物意志同意而由内驻调整者所引发。但在凡人死亡之前任一时刻，这同一物质性人类意志仍被允许废除这一选择和拒绝续存。即便在续存之后，扬升凡人仍会保留这一选择拒绝永生的权利；在与调整者融合之前的任一时刻，不断演进和扬升的受造物可以选择放弃天堂之父的意志。与调整者融合，则意味着扬升凡人已永恒且毫无保留地选择了履行上父意志这一事实。		111:3.1 (1218.9) The mistakes of mortal mind and the errors of human conduct may markedly delay the evolution of the soul, although they cannot inhibit such a morontia phenomenon when once it has been initiated by the indwelling Adjuster with the consent of the creature will. But at any time prior to mortal death this same material and human will is empowered to rescind such a choice and to reject survival. Even after survival the ascending mortal still retains this prerogative of choosing to reject eternal life; at any time before fusion with the Adjuster the evolving and ascending creature can choose to forsake the will of the Paradise Father. Fusion with the Adjuster signalizes the fact that the ascending mortal has eternally and unreservedly chosen to do the Father’s will.
111:3.2 (1219.1) 在肉身生活期间，不断演进的灵魂获允强化凡人心智的超物质性决定。超物质性的灵魂本身并不在人类体验的物质性层次上运作。这一次灵性的灵魂，若无神灵的某种像调整者这样的属灵协作，也无法在超灵质性层次上运作。灵魂也不会在死亡或转化将它与凡人心智的物质性联合分离开来之前作出最终的决定，除了这一物质性心智自由自愿地将这一授权委托给这一联合运作的灵质性灵魂。在生命期间，凡人意志，即人格的决定选择力量，常驻于物质性心智回路中；随着世间凡人的成长进展，这一自我伴随其宝贵的选择力量，渐趋变得与逐渐出现的灵质性灵魂实体相认同；在死后紧随宅厦世界复活，人类人格会完全与灵质性自我相认同。灵魂因此是未来人格身份之灵质性载具的胚胎。		111:3.2 (1219.1) During the life in the flesh the evolving soul is enabled to reinforce the supermaterial decisions of the mortal mind. The soul, being supermaterial, does not of itself function on the material level of human experience. Neither can this subspiritual soul, without the collaboration of some spirit of Deity, such as the Adjuster, function above the morontia level. Neither does the soul make final decisions until death or translation divorces it from material association with the mortal mind except when and as this material mind delegates such authority freely and willingly to such a morontia soul of associated function. During life the mortal will, the personality power of decision-choice, is resident in the material mind circuits; as terrestrial mortal growth proceeds, this self, with its priceless powers of choice, becomes increasingly identified with the emerging morontia-soul entity; after death and following the mansion world resurrection, the human personality is completely identified with the morontia self. The soul is thus the embryo of the future morontia vehicle of personality identity.
111:3.3 (1219.2) 这一不朽灵魂起初在本质上完全是灵质性的，但它拥有这样一种发展能力，以致它会始终如一地与神灵所属之灵、通常是在受造物心智中引发这一创造性现象的同一万有之父所属之灵，一同扬升到具有融合价值的真正属灵层次。		111:3.3 (1219.2) This immortal soul is at first wholly morontia in nature, but it possesses such a capacity for development that it invariably ascends to the true spirit levels of fusion value with the spirits of Deity, usually with the same spirit of the Universal Father that initiated such a creative phenomenon in the creature mind.
111:3.4 (1219.3) 人类心智和神性调整者都会意识到不断演进灵魂的临在和不同本质 -- 调整者会全然意识到，心智会部分意识到。灵魂会渐趋意识到作为相关联本体的心智和调整者，与其自身演进成长成正比。灵魂会分享人类心智和神性之灵的品质，但却会持续通过培育心智职能而朝向增强的属灵控制和神性主导演进，而心智意涵则会寻求与真正的属灵价值相协调。		111:3.4 (1219.3) Both the human mind and the divine Adjuster are conscious of the presence and differential nature of the evolving soul—the Adjuster fully, the mind partially. The soul becomes increasingly conscious of both the mind and the Adjuster as associated identities, proportional to its own evolutionary growth. The soul partakes of the qualities of both the human mind and the divine spirit but persistently evolves toward augmentation of spirit control and divine dominance through the fostering of a mind function whose meanings seek to co-ordinate with true spirit value.
111:3.5 (1219.4) 凡人生涯、即灵魂之演进，与其说是一场见习，倒不如说是一场训练。对至高价值之续存的信仰，是宗教之核心；真正的宗教体验在于将至高价值与宇宙意涵结合成为一种对宇宙实相的认知。		111:3.5 (1219.4) The mortal career, the soul’s evolution, is not so much a probation as an education. Faith in the survival of supreme values is the core of religion; genuine religious experience consists in the union of supreme values and cosmic meanings as a realization of universal reality.
111:3.6 (1219.5) 心智知晓数量、现实和意涵，但品质--即价值却是被感知到的。感知之物是知晓之心智和相伴现实化之属灵的共同创造物。		111:3.6 (1219.5) Mind knows quantity, reality, meanings. But quality—values—is felt. That which feels is the mutual creation of mind, which knows, and the associated spirit, which reality-izes.
111:3.7 (1219.6) 到了人类不断演进的灵质性灵魂被作为对神意识之价值认知的真美善所渗透之程度，这一生成的存有便变得坚不可摧了。若在不断演进的人类灵魂中没有任何永恒价值之续存，那么凡人存在便没有意义，生命本身便是一种悲惨的幻相。但以下却是永远真实的：你在时间中所开始之物，确实会在永恒中完成 -- 只要它是值得完成的。		111:3.7 (1219.6) In so far as man’s evolving morontia soul becomes permeated by truth, beauty, and goodness as the value-realization of God-consciousness, such a resultant being becomes indestructible. If there is no survival of eternal values in the evolving soul of man, then mortal existence is without meaning, and life itself is a tragic illusion. But it is forever true: What you begin in time you will assuredly finish in eternity—if it is worth finishing.
4. 内在生活 ^top		4. The Inner Life ^top
111:4.1 (1219.7) 识别是将从外部世界接受到的感官印象纳入到个人记忆模式中的智性过程。理解意味着这些被识别出的感官印象及其相伴的记忆模式已被统合到或组织到一个动态的、由诸多原理组成的网络中。		111:4.1 (1219.7) Recognition is the intellectual process of fitting the sensory impressions received from the external world into the memory patterns of the individual. Understanding connotes that these recognized sensory impressions and their associated memory patterns have become integrated or organized into a dynamic network of principles.
111:4.2 (1220.1) 意涵源于识别和理解的一种结合。意涵在一个完全感官性的物质世界中是不存在的，意涵和价值仅在人类体验之内在超物质领域中可被感知到。		111:4.2 (1220.1) Meanings are derived from a combination of recognition and understanding. Meanings are nonexistent in a wholly sensory or material world. Meanings and values are only perceived in the inner or supermaterial spheres of human experience.
111:4.3 (1220.2) 真正文明之推进，都诞生于这一人类内在世界。只有内在生活是真正有创造性的。当任何一代年轻人中的大多数将其兴趣和能量都投入到外在感官世界的物质主义追求时，文明很难进步。		111:4.3 (1220.2) The advances of true civilization are all born in this inner world of mankind. It is only the inner life that is truly creative. Civilization can hardly progress when the majority of the youth of any generation devote their interests and energies to the materialistic pursuits of the sensory or outer world.
111:4.4 (1220.3) 内在世界和外在世界有着一套不同的价值。当一个文明的年轻人中有四分之三进入物质主义行业，并投身于对外在世界感官活动的追求时，它会处于危险之中。当年轻人忽视令自身爱好伦理学、社会学、优生学、哲学、美学、宗教学和宇宙学时，文明就会处于危险之中。		111:4.4 (1220.3) The inner and the outer worlds have a different set of values. Any civilization is in jeopardy when three quarters of its youth enter materialistic professions and devote themselves to the pursuit of the sensory activities of the outer world. Civilization is in danger when youth neglect to interest themselves in ethics, sociology, eugenics, philosophy, the fine arts, religion, and cosmology.
111:4.5 (1220.4) 只有在临近人类体验之属灵性领域的超意识心智之更高层次上，你们才会发现那些与高效主模式相关的更高等概念，它们将会有助于一个更好、更持久文明的构建。人格是有内在创造性的，但它仅在个人的内在生活中才会以此方式运作。		111:4.5 (1220.4) Only in the higher levels of the superconscious mind as it impinges upon the spirit realm of human experience can you find those higher concepts in association with effective master patterns which will contribute to the building of a better and more enduring civilization. Personality is inherently creative, but it thus functions only in the inner life of the individual.
111:4.6 (1220.5) 雪晶体在形式上总是六边形，但却没有两个是永远相像的。孩子们会符合各种类型，但却没有两个是完全相像的，即便在双胞胎的情况下。人格会遵循各种类型，但却总是独特的。		111:4.6 (1220.5) Snow crystals are always hexagonal in form, but no two are ever alike. Children conform to types, but no two are exactly alike, even in the case of twins. Personality follows types but is always unique.
111:4.7 (1220.6) 幸福和欢乐源于内在生活，你无法靠自身体验到真正的欢乐。孤独的生活对幸福是致命的。即便是家庭和国家，在他们与别人分享生活时才会更加享受它。		111:4.7 (1220.6) Happiness and joy take origin in the inner life. You cannot experience real joy all by yourself. A solitary life is fatal to happiness. Even families and nations will enjoy life more if they share it with others.
111:4.8 (1220.7) 你无法完全控制外部世界 -- 即环境。正是内在世界的创造力最服从于你的主管，因为在那儿，你的人格在很大程度上摆脱了先前因果法则的束缚。人格与一种有限的意志主权相关联。		111:4.8 (1220.7) You cannot completely control the external world—environment. It is the creativity of the inner world that is most subject to your direction because there your personality is so largely liberated from the fetters of the laws of antecedent causation. There is associated with personality a limited sovereignty of will.
111:4.9 (1220.8) 由于人的内在生活是真正有创造力的，至于这一创造力是否是自发的、完全随便的，还是受控制的、受主管的、富有建设性的，要有赖于每个人选择的责任。当创造性想象力所运作其上的舞台被仇恨、恐惧、怨恨、报复和偏执所预占时，它如何会产生有价值的结果？		111:4.9 (1220.8) Since this inner life of man is truly creative, there rests upon each person the responsibility of choosing as to whether this creativity shall be spontaneous and wholly haphazard or controlled, directed, and constructive. How can a creative imagination produce worthy children when the stage whereon it functions is already preoccupied by prejudice, hate, fears, resentments, revenge, and bigotries?
111:4.10 (1220.9) 观念或许源自外在世界的刺激，但理想却只会生自内在世界的创造性领域中。今日世界各国由拥有过多观念的人们所主管，但他们在理想上却是极为贫乏的。那便是对贫困、离异、战争和种族仇恨的解释。		111:4.10 (1220.9) Ideas may take origin in the stimuli of the outer world, but ideals are born only in the creative realms of the inner world. Today the nations of the world are directed by men who have a superabundance of ideas, but they are poverty-stricken in ideals. That is the explanation of poverty, divorce, war, and racial hatreds.
111:4.11 (1220.10) 以下便是问题所在：若自由意志之人被赋予了人内心的创造力，那么我们必须要承认，自由意志创造力包含了自由意志破坏力之潜势。当创造力被转为破坏力时，你便会面对邪恶和罪恶的毁坏 -- 压迫，战争和破坏。邪恶是创造力之有所偏颇，它倾向于瓦解和最终的破坏。所有冲突都是邪恶的，因为它抑制了内在生活的创造性运作 -- 它是人格本身的一种内战。		111:4.11 (1220.10) This is the problem: If freewill man is endowed with the powers of creativity in the inner man, then must we recognize that freewill creativity embraces the potential of freewill destructivity. And when creativity is turned to destructivity, you are face to face with the devastation of evil and sin—oppression, war, and destruction. Evil is a partiality of creativity which tends toward disintegration and eventual destruction. All conflict is evil in that it inhibits the creative function of the inner life—it is a species of civil war in the personality.
111:4.12 (1221.1) 内在创造力通过人格整合和自我统一而会促成品格之高贵。以下永远是真实的：过去是不可改变的；只有未来可通过内在自我当下创造力的侍奉而得以改变。		111:4.12 (1221.1) Inner creativity contributes to ennoblement of character through personality integration and selfhood unification. It is forever true: The past is unchangeable; only the future can be changed by the ministry of the present creativity of the inner self.
5. 选择的神圣化 ^top		5. The Consecration of Choice ^top
111:5.1 (1221.2) 履行神的意志不外乎是受造物与神分享内在生活之意愿的一种展示--神使得这样一种具有内在意涵价值的受造物生活成为可能。分享是似神般的--神性的。神与永恒之子和无限之灵分享一切，同时，他们转而与各个宇宙的神性之子和灵性之女们分享一切事物。		111:5.1 (1221.2) The doing of the will of God is nothing more or less than an exhibition of creature willingness to share the inner life with God—with the very God who has made such a creature life of inner meaning-value possible. Sharing is Godlike—divine. God shares all with the Eternal Son and the Infinite Spirit, while they, in turn, share all things with the divine Sons and spirit Daughters of the universes.
111:5.2 (1221.3) 对神之效仿是趋向完美之关键；对其意志之履行则是续存之奥秘，以及续存中完美化之奥秘。		111:5.2 (1221.3) The imitation of God is the key to perfection; the doing of his will is the secret of survival and of perfection in survival.
111:5.3 (1221.4) 凡人生活在神的身中，因此神也愿意生活在凡人身中。随着人们将自身交托给他，他也最先将他自身的一部分交托来与人们在一起；他已同意活在人们身中，居于人们身中而服从于人的意志。		111:5.3 (1221.4) Mortals live in God, and so God has willed to live in mortals. As men trust themselves to him, so has he—and first—trusted a part of himself to be with men; has consented to live in men and to indwell men subject to the human will.
111:5.4 (1221.5) 当受造物人格同意 -- 选择令受造物意志服从于上父的意志，这生的平安，死时的续存，来生的完美化，永恒的服务，所有这些都会当下（在灵性中）得以实现。上父已选择了令他自身的一个片段服从于受造物人格的意志。		111:5.4 (1221.5) Peace in this life, survival in death, perfection in the next life, service in eternity—all these are achieved (in spirit) now when the creature personality consents—chooses—to subject the creature will to the Father’s will. And already has the Father chosen to make a fragment of himself subject to the will of the creature personality.
111:5.5 (1221.6) 这样一种受造物的选择，并非一种意志的屈服。它是一种意志的神圣化，一种意志的扩展，一种意志的荣耀化，一种意志的完美化；这种选择将受造物意志从世间意义层次提升到了更高的地位，在那其中受造物子民的人格会与灵性上父的人格相交融。		111:5.5 (1221.6) Such a creature choice is not a surrender of will. It is a consecration of will, an expansion of will, a glorification of will, a perfecting of will; and such choosing raises the creature will from the level of temporal significance to that higher estate wherein the personality of the creature son communes with the personality of the spirit Father.
111:5.6 (1221.7) 对上父意志的这一选择便是凡人对灵性上父的灵性发现，即便在这一受造物子民可以实际立于天堂之神事实临在中之前必须要经历一段时期。这一选择并不过多在于对受造物意志的否定 --“要履行的不是我的意志，而是你的意志”-- 而在于受造物的积极肯定：“要履行你的意志，便是我的意志。”若做出了这一选择，这一选择神的子民迟早将会发现，与内驻神之片段的内在结合（融合），与此同时，这同一正在完美化的子民，将会在该人类人格与其创造者人格的崇拜交融中发现至高的人格满足，这两个人格的创造性属性在自我意志的相互表达中永恒结合了 -- 即人之意志与神之意志又一永恒合作关系的诞生。		111:5.6 (1221.7) This choosing of the Father’s will is the spiritual finding of the spirit Father by mortal man, even though an age must pass before the creature son may actually stand in the factual presence of God on Paradise. This choosing does not so much consist in the negation of creature will—“Not my will but yours be done”—as it consists in the creature’s positive affirmation: “It is my will that your will be done.” And if this choice is made, sooner or later will the God-choosing son find inner union (fusion) with the indwelling God fragment, while this same perfecting son will find supreme personality satisfaction in the worship communion of the personality of man and the personality of his Maker, two personalities whose creative attributes have eternally joined in self-willed mutuality of expression—the birth of another eternal partnership of the will of man and the will of God.
6. 人类的悖论 ^top		6. The Human Paradox ^top
111:6.1 (1221.8) 凡人的许多世间烦恼，源于他与宇宙的双重关系。人是自然的一部分 -- 他存在于自然中 -- 然而他还能超越自然。人是有限的，但他却被一个具有无限性的火花所内驻。这样一种双重状况，不仅为邪恶提供了潜势，也使许多社会和道德状况充满了太多的不确定性和过多的焦虑。		111:6.1 (1221.8) Many of the temporal troubles of mortal man grow out of his twofold relation to the cosmos. Man is a part of nature—he exists in nature—and yet he is able to transcend nature. Man is finite, but he is indwelt by a spark of infinity. Such a dual situation not only provides the potential for evil but also engenders many social and moral situations fraught with much uncertainty and not a little anxiety.
111:6.2 (1222.1) 引发对自然之征服和超越自我所需的勇气，是一种或许会屈从于自负诱惑的勇气。能超越自我的凡人或许会屈从于将其自身自我意识神灵化的诱惑。凡人的困境在于一种双重性事实，人被自然所束缚，与此同时，他也拥有一种独特的自由 -- 灵性选择和行动的自由。在物质性层次上，人会发现自身服从于自然，而在灵性层次上，他却胜过自然以及所有暂存有限之物。这一悖论与诱惑、潜在邪恶、决定错误是密不可分的，当自我变得骄傲傲慢时，罪恶便有可能演化出来。		111:6.2 (1222.1) The courage required to effect the conquest of nature and to transcend one’s self is a courage that might succumb to the temptations of self-pride. The mortal who can transcend self might yield to the temptation to deify his own self-consciousness. The mortal dilemma consists in the double fact that man is in bondage to nature while at the same time he possesses a unique liberty—freedom of spiritual choice and action. On material levels man finds himself subservient to nature, while on spiritual levels he is triumphant over nature and over all things temporal and finite. Such a paradox is inseparable from temptation, potential evil, decisional errors, and when self becomes proud and arrogant, sin may evolve.
111:6.3 (1222.2) 罪恶问题并非自存于有限世界中。有限性这一事实并非是邪恶的或罪恶的。有限世界由一位无限的造物主所造 -- 它是其神性众子的创造物 -- 因此它必定是善的。是对有限物的误用、扭曲和颠倒，造成了邪恶和罪恶。		111:6.3 (1222.2) The problem of sin is not self-existent in the finite world. The fact of finiteness is not evil or sinful. The finite world was made by an infinite Creator—it is the handiwork of his divine Sons—and therefore it must be good. It is the misuse, distortion, and perversion of the finite that gives origin to evil and sin.
111:6.4 (1222.3) 属灵能主导心智；因此心智也能控制能量。但心智只能通过它自身对固有于物质领域因果性数学层次中蜕变潜能的智能操纵才能控制能量。受造物心智并非天生会控制能量；那是一种神灵特权。但受造物心智能够并的确会操纵能量，以至它已成为物质宇宙能量奥秘的精通者。		111:6.4 (1222.3) The spirit can dominate mind; so mind can control energy. But mind can control energy only through its own intelligent manipulation of the metamorphic potentials inherent in the mathematical level of the causes and effects of the physical domains. Creature mind does not inherently control energy; that is a Deity prerogative. But creature mind can and does manipulate energy just in so far as it has become master of the energy secrets of the physical universe.
111:6.5 (1222.4) 当人希望更改物质实相，无论是他自身还是其环境，他在一定程度上成功了，他已发现了控制物质和主管能量的方式和方法。未受协助的心智无力影响任何物质性事物，除了其自身的物理机制以外，它与其不可避免地关联着。但通过对身体机制的智能使用，心智能创造出其他机制，甚至能量关系和鲜活关系，通过利用这些，这一心智能渐趋控制乃至主导其物理宇宙层次。		111:6.5 (1222.4) When man wishes to modify physical reality, be it himself or his environment, he succeeds to the extent that he has discovered the ways and means of controlling matter and directing energy. Unaided mind is impotent to influence anything material save its own physical mechanism, with which it is inescapably linked. But through the intelligent use of the body mechanism, mind can create other mechanisms, even energy relationships and living relationships, by the utilization of which this mind can increasingly control and even dominate its physical level in the universe.
111:6.6 (1222.5) 科学是诸多事实之源，心智若无事实便无法运作。它们是构建智慧的基本材料，它们由生活经验接合到了一起。人可以无需事实而发现神之爱，人也可以无需爱而发现神之律法，但人只有在发现神之律法和神之爱，并从经验上将这些统合到其自身不断演进的宇宙哲学中，他才会开始领会第一本源与中心之无所不包本质的无限对称、超然和谐和精巧丰盈。		111:6.6 (1222.5) Science is the source of facts, and mind cannot operate without facts. They are the building blocks in the construction of wisdom which are cemented together by life experience. Man can find the love of God without facts, and man can discover the laws of God without love, but man can never begin to appreciate the infinite symmetry, the supernal harmony, the exquisite repleteness of the all-inclusive nature of the First Source and Center until he has found divine law and divine love and has experientially unified these in his own evolving cosmic philosophy.
111:6.7 (1222.6) 物质性知识的扩展，会允许对观念之意涵和理想之价值形成一种更大的智性领会。一个人会在其内在体验中发现真理，但他需要一种对事实的清晰知识，来将其个人的真理发现应用到日常生活无情的实践需要中。		111:6.7 (1222.6) The expansion of material knowledge permits a greater intellectual appreciation of the meanings of ideas and the values of ideals. A human being can find truth in his inner experience, but he needs a clear knowledge of facts to apply his personal discovery of truth to the ruthlessly practical demands of everyday life.
111:6.8 (1222.7) 凡人在拥有全然超越于所有暂存有限之物的灵性力量、却视自身不可避免地受自然束缚时，很自然地，他会被不安全感所烦扰。只有宗教信心 -- 鲜活的信仰，才能在这些困难而令人费解的问题当中支撑人类。		111:6.8 (1222.7) It is only natural that mortal man should be harassed by feelings of insecurity as he views himself inextricably bound to nature while he possesses spiritual powers wholly transcendent to all things temporal and finite. Only religious confidence—living faith—can sustain man amid such difficult and perplexing problems.
111:6.9 (1223.1) 在困扰人的凡俗本性、危及其灵性完整性的所有危险中，骄傲是最大的。勇气是无畏的，但自负却是狂妄自大和自取灭亡的。适当的自信，不该受到谴责。人超越自身的能力，是一件将他与动物王国区分开来的东西。		111:6.9 (1223.1) Of all the dangers which beset man’s mortal nature and jeopardize his spiritual integrity, pride is the greatest. Courage is valorous, but egotism is vainglorious and suicidal. Reasonable self-confidence is not to be deplored. Man’s ability to transcend himself is the one thing which distinguishes him from the animal kingdom.
111:6.10 (1223.2) 骄傲无论存在于个人、集体、种族，还是国家当中，都是欺骗性的，令人中毒而滋生罪恶。“骄者必败”是千真万确的。		111:6.10 (1223.2) Pride is deceitful, intoxicating, and sin-breeding whether found in an individual, a group, a race, or a nation. It is literally true, “Pride goes before a fall.”
7. 调整者的难题 ^top		7. The Adjuster’s Problem ^top
111:7.1 (1223.3) 伴有确保性的不确定性，是天堂冒险的本质 -- 即时间和心智方面的不确定性，就不断展开的天堂扬升事件的不确定性；灵性和永恒方面的确保性，受造物子民对万有之父神性慈悲和无限爱心无条件信任方面的确保性；作为一个无经验宇宙公民的不确定性；作为一个处于全能、全智和全爱上父诸多宇宙宅厦中扬升子民的确保性。		111:7.1 (1223.3) Uncertainty with security is the essence of the Paradise adventure—uncertainty in time and in mind, uncertainty as to the events of the unfolding Paradise ascent; security in spirit and in eternity, security in the unqualified trust of the creature son in the divine compassion and infinite love of the Universal Father; uncertainty as an inexperienced citizen of the universe; security as an ascending son in the universe mansions of an all-powerful, all-wise, and all-loving Father.
111:7.2 (1223.4) 我可以劝告你留意调整者对你灵魂忠实呼唤的遥远回音吗？内驻调整者无法终止甚或物质性地改变你的时间性生涯挣扎；调整者无法在你在这一辛劳世界继续前行时减少生活困苦。神性内驻者只能在你同你在世上的生活相斗争时耐心地忍耐；但你却能够，只要你愿意 -- 在你工作和担忧时，在你斗争和劳作时 -- 让英勇的调整者与你一起奋斗，为你奋斗。只要你愿意让调整者不断带来所有这一切针对你当前物质世界常见问题艰难费力挣扎之真正动机、最终目标和永恒目的之图景，你就会被安慰和鼓舞，会被迷住，会被激起兴趣。		111:7.2 (1223.4) May I admonish you to heed the distant echo of the Adjuster’s faithful call to your soul? The indwelling Adjuster cannot stop or even materially alter your career struggle of time; the Adjuster cannot lessen the hardships of life as you journey on through this world of toil. The divine indweller can only patiently forbear while you fight the battle of life as it is lived on your planet; but you could, if you only would—as you work and worry, as you fight and toil—permit the valiant Adjuster to fight with you and for you. You could be so comforted and inspired, so enthralled and intrigued, if you would only allow the Adjuster constantly to bring forth the pictures of the real motive, the final aim, and the eternal purpose of all this difficult, uphill struggle with the commonplace problems of your present material world.
111:7.3 (1223.5) 你何不在调整者向你展示所有这些艰苦物质性努力之灵性对应物的任务中协助一下？你何不让调整者在你全力对付受造物生存之世间困难的时候，用具有宇宙力量的灵性真理强化你？你何不在你困惑注视着现时问题的同时，鼓励这一天界助手以宇宙生活之永恒展望的清晰愿景令你振奋起来？你何以拒绝在你辛苦劳作于时间障碍中间、挣扎于不确定的迷宫中这段困扰你凡间生活旅程的时期中，被宇宙视角所启发和鼓舞？何不让调整者使你的思考灵性化，即便你的双脚必须要踏过凡世努力的物质性道路？		111:7.3 (1223.5) Why do you not aid the Adjuster in the task of showing you the spiritual counterpart of all these strenuous material efforts? Why do you not allow the Adjuster to strengthen you with the spiritual truths of cosmic power while you wrestle with the temporal difficulties of creature existence? Why do you not encourage the heavenly helper to cheer you with the clear vision of the eternal outlook of universal life as you gaze in perplexity at the problems of the passing hour? Why do you refuse to be enlightened and inspired by the universe viewpoint while you toil amidst the handicaps of time and flounder in the maze of uncertainties which beset your mortal life journey? Why not allow the Adjuster to spiritualize your thinking, even though your feet must tread the material paths of earthly endeavor?
111:7.4 (1223.6) 玉苒厦(Urantia) 的较高等种族是被复杂混合了的；他们是许多有着不同起源的种族和血统的一种混合。这一复合性本质使得告诫者们在生命期间有效运作变得极为困难，当然也在死后为调整者和守护炽天使增添了许多难题。不久以前，我现身于萨尔文顿，听到了一位命运守护者呈现了一份有关减轻照顾其凡人对象之诸多困难的正式陈述。这位炽天使说道：		111:7.4 (1223.6) The higher human races of Urantia are complexly admixed; they are a blend of many races and stocks of different origin. This composite nature renders it exceedingly difficult for the Monitors to work efficiently during life and adds definitely to the problems of both the Adjuster and the guardian seraphim after death. Not long since I was present on Salvington and heard a guardian of destiny present a formal statement in extenuation of the difficulties of ministering to her mortal subject. This seraphim said:
111:7.5 (1223.7) “我的大多困难是由于我对象两种本质之间的无尽冲突：雄心抱负之驱策遭到了动物性懒惰的反对；优良民族之理想遭到了低劣种族之本能的反对；伟大智者之高等目的遭到了原始遗传冲动的反对；有远见告诫者的远程视野遭到了时间受造物目光短浅的抵消；一个扬升存有的渐进性计划遭到了具有物质性本质欲望和渴望的改动；宇宙智能之流遭到了进化种族化学能量指令的取消；天使的驱策遭到了动物性情绪的反对；智力的培训遭到了本能性倾向的取消；个人的经验遭到了种族累积倾向的反对；最好者的目标遭到了最坏者漂移的遮蔽；天才的迸发遭到了平庸者低抑的中和；善者的进步遭到了恶者惰性的阻碍；美好者的艺术遭到了邪恶者存在的染污；健康者的轻快遭到了病患者虚弱的中和；信仰之泉遭到了恐惧毒药的污染；欢乐之泉遭到了忧伤之水的苦化；期望之喜遭到了认知之苦的幻灭；生活之乐不断遭到死亡之悲的威胁。在这样一个星球上过着这样一种生活！然而，由于思想调整者常在的帮助和驱策，这一灵魂的确获得了相当程度的幸福和成功，乃至此时扬升到了宅厦世界的审判大厅。”		111:7.5 (1223.7) “Much of my difficulty was due to the unending conflict between the two natures of my subject: the urge of ambition opposed by animal indolence; the ideals of a superior people crossed by the instincts of an inferior race; the high purposes of a great mind antagonized by the urge of a primitive inheritance; the long-distance view of a far-seeing Monitor counteracted by the nearsightedness of a creature of time; the progressive plans of an ascending being modified by the desires and longings of a material nature; the flashes of universe intelligence cancelled by the chemical-energy mandates of the evolving race; the urge of angels opposed by the emotions of an animal; the training of an intellect annulled by the tendencies of instinct; the experience of the individual opposed by the accumulated propensities of the race; the aims of the best overshadowed by the drift of the worst; the flight of genius neutralized by the gravity of mediocrity; the progress of the good retarded by the inertia of the bad; the art of the beautiful besmirched by the presence of evil; the buoyancy of health neutralized by the debility of disease; the fountain of faith polluted by the poisons of fear; the spring of joy embittered by the waters of sorrow; the gladness of anticipation disillusioned by the bitterness of realization; the joys of living ever threatened by the sorrows of death. Such a life on such a planet! And yet, because of the ever-present help and urge of the Thought Adjuster, this soul did achieve a fair degree of happiness and success and has even now ascended to the judgment halls of mansonia.”
111:7.6 (1224.1) [由奥温顿(Orvonton)一位单独使者所呈献。]		111:7.6 (1224.1) [Presented by a Solitary Messenger of Orvonton.]