第118篇		Paper 118
至高者与终极者 -- 时间与空间		Supreme and Ultimate—Time and Space
118:0.1 (1294.1) 关于神灵的几个本质，可以这么说：		118:0.1 (1294.1) CONCERNING the several natures of Deity, it may be said:
118:0.2 (1294.2) 1. 上父是自存性自我。		118:0.2 (1294.2) 1. The Father is self-existent self.
118:0.3 (1294.3) 2. 上子是共存性自我。		118:0.3 (1294.3) 2. The Son is coexistent self.
118:0.4 (1294.4) 3. 上灵是联存性自我。		118:0.4 (1294.4) 3. The Spirit is conjoint-existent self.
118:0.5 (1294.5) 4. 至高者是进化经验性自我。		118:0.5 (1294.5) 4. The Supreme is evolutionary-experiential self.
118:0.6 (1294.6) 5. 七重者是自我分发性神格。		118:0.6 (1294.6) 5. The Sevenfold is self-distributive divinity.
118:0.7 (1294.7) 6. 终极者是超越经验性自我。		118:0.7 (1294.7) 6. The Ultimate is transcendental-experiential self.
118:0.8 (1294.8) 7. 绝对者是永存经验性自我。		118:0.8 (1294.8) 7. The Absolute is existential-experiential self.
118:0.9 (1294.9) 尽管神之七重者对于至高者的进化性达成是必不可少的，但至高者对于终极者的终归出现却也是必不可少的。至高者和终极者的双重临在会构成次绝对性衍生神灵的基本组合，因为他们在天命达成过程中是互补性的。他们会一起构建连接主宇宙中所有造物成长之起始和完满的经验性桥梁。		118:0.9 (1294.9) While God the Sevenfold is indispensable to the evolutionary attainment of the Supreme, the Supreme is also indispensable to the eventual emergence of the Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the basic association of subabsolute and derived Deity, for they are interdependently complemental in the attainment of destiny. Together they constitute the experiential bridge linking the beginnings and the completions of all creative growth in the master universe.
118:0.10 (1294.10) 造物成长是无休止的，但却总是令人满意的，在范围上是无止境的，但却总会被那些瞬时目标达成的令人满意时刻所不时打断，后者如此有效地起到了宇宙成长、宇宙探索和神灵达成方面全新冒险之动员前奏的作用。		118:0.10 (1294.10) Creative growth is unending but ever satisfying, endless in extent but always punctuated by those personality-satisfying moments of transient goal attainment which serve so effectively as the mobilization preludes to new adventures in cosmic growth, universe exploration, and Deity attainment.
118:0.11 (1294.11) 尽管数学领域被质性限制所困扰，但它却的确为有限心智提供了一种深刻思考无限性的概念性基础。即便在有限心智的理解中，对于数字也没有量性限制。无论设想的数字多大，你总能设想多一位被加上去。你也会理解，那不足以到无限，因为无论你重复多少次将这一额外数字加到数字上，仍总会有多一位数能被加上去。		118:0.11 (1294.11) While the domain of mathematics is beset with qualitative limitations, it does provide the finite mind with a conceptual basis of contemplating infinity. There is no quantitative limitation to numbers, even in the comprehension of the finite mind. No matter how large the number conceived, you can always envisage one more being added. And also, you can comprehend that that is short of infinity, for no matter how many times you repeat this addition to number, still always one more can be added.
118:0.12 (1294.12) 与此同时，无限序列在任一给定点都能被总计，而这一总计（更为恰当的说，是一种小计）给一个处于给定时间和地位的给定个人提供了目标达成之甜蜜富足。但迟早，这同一个人会开始渴求新的、更伟大的目标，这种成长上的冒险在时间的富足性和永恒之循环性当中总是唾手可得的。		118:0.12 (1294.12) At the same time, the infinite series can be totaled at any given point, and this total (more properly, a subtotal) provides the fullness of the sweetness of goal attainment for a given person at a given time and status. But sooner or later, this same person begins to hunger and yearn for new and greater goals, and such adventures in growth will be forever forthcoming in the fullness of time and the cycles of eternity.
118:0.13 (1294.13) 每一个相继的宇宙时代都是接下来宇宙成长时代的前厅，每一个宇宙纪元都为所有先前阶段提供了即时的天命。哈沃纳(Havona)本身是一个完美的、但却受完美所限的造物；向外扩展到进化类超级宇宙中的哈沃纳完美，不仅从前进化存在的限制中找到了宇宙天命，也找到了解放。		118:0.13 (1294.13) Each successive universe age is the antechamber of the following era of cosmic growth, and each universe epoch provides immediate destiny for all preceding stages. Havona, in and of itself, is a perfect, but perfection-limited, creation; Havona perfection, expanding out into the evolutionary superuniverses, finds not only cosmic destiny but also liberation from the limitations of pre-evolutionary existence.
1. 时间与永恒 ^top		1. Time and Eternity ^top
118:1.1 (1295.1) 对神灵与宇宙关系获得所有可能理解，对人的宇宙定位来说是有益的。尽管绝对性神灵在本质上是永恒的，但各神与时间的关系却如同一种永恒中的经验。在进化性宇宙中，永恒是暂存的永久性 -- 即永久的当下。		118:1.1 (1295.1) It is helpful to man’s cosmic orientation to attain all possible comprehension of Deity’s relation to the cosmos. While absolute Deity is eternal in nature, the Gods are related to time as an experience in eternity. In the evolutionary universes eternity is temporal everlastingness—the everlasting now.
118:1.2 (1295.2) 暂存受造物的人格，可通过选择履行上父意志的手段，经由与内驻之灵的自我认同而永恒化。意志的这种神圣化，等同于意图之永恒性实相的实现。这意味着受造物之意图对于时刻的相续已变成固定性的了；换句话说，即时刻的相续将会见证到受造物意图方面没有任何改变。百万或亿万时刻都没什么区别。数字对于受造物意图已不再有任何意涵。因此，在对神之子女的服务以及对其天堂之父的永久服务中，受造物选择加上神的选择终归成为神之灵与人之本质永无休止性结合这类永恒性实相。		118:1.2 (1295.2) The personality of the mortal creature may eternalize by self-identification with the indwelling spirit through the technique of choosing to do the will of the Father. Such a consecration of will is tantamount to the realization of eternity-reality of purpose. This means that the purpose of the creature has become fixed with regard to the succession of moments; stated otherwise, that the succession of moments will witness no change in creature purpose. A million or a billion moments makes no difference. Number has ceased to have meaning with regard to the creature’s purpose. Thus does creature choice plus God’s choice eventuate in the eternal realities of the never-ending union of the spirit of God and the nature of man in the everlasting service of the children of God and of their Paradise Father.
118:1.3 (1295.3) 在任一给定的智者身中，成熟度与时间意识单位之间存在一种直接的关系。时间单位或许是一天、一年或一段更长时期，但它却不可避免是有意识自我藉之评估生活状况的标准，也是深思智者衡量和评估暂存类事实的标准。		118:1.3 (1295.3) There is a direct relationship between maturity and the unit of time consciousness in any given intellect. The time unit may be a day, a year, or a longer period, but inevitably it is the criterion by which the conscious self evaluates the circumstances of life, and by which the conceiving intellect measures and evaluates the facts of temporal existence.
118:1.4 (1295.4) 经验、智慧和判断，是时间单位在凡人经历中逐渐变长的伴随物。随着人类心智回想过去，它正在评估过去经验，为的是使它对当前状况产生影响。随着心智深入未来，它正在尝试评估可能行动的未来重要性。以此方式估算经验和智慧，人类意志在当下行使判断决定，由此出于过去和未来的行动计划变为现存性的。		118:1.4 (1295.4) Experience, wisdom, and judgment are the concomitants of the lengthening of the time unit in mortal experience. As the human mind reckons backward into the past, it is evaluating past experience for the purpose of bringing it to bear on a present situation. As mind reaches out into the future, it is attempting to evaluate the future significance of possible action. And having thus reckoned with both experience and wisdom, the human will exercises judgment-decision in the present, and the plan of action thus born of the past and the future becomes existent.
118:1.5 (1295.5) 在不断发展自我的成熟过程中，过去和未来被带到一起来阐明当下的真正意涵。随着自我成熟，它会越来越远回溯到过去寻求经验，而它的智慧预测则会寻求越来越深探入到未知的未来。随着深思的自我将这种触及不断进一步延伸入过去和未来，判断也会变得越来越不依赖于时刻性的当下。决定行动以此方式开始从不断移动当下的束缚中解脱，与此同时，它开始呈现具有过去-未来重要性的方面。		118:1.5 (1295.5) In the maturity of the developing self, the past and future are brought together to illuminate the true meaning of the present. As the self matures, it reaches further and further back into the past for experience, while its wisdom forecasts seek to penetrate deeper and deeper into the unknown future. And as the conceiving self extends this reach ever further into both past and future, so does judgment become less and less dependent on the momentary present. In this way does decision-action begin to escape from the fetters of the moving present, while it begins to take on the aspects of past-future significance.
118:1.6 (1295.6) 耐心由那些时间单位缺乏的凡人们所运用；真正的成熟则凭借一种出于真正理解的自制而超越了耐心。		118:1.6 (1295.6) Patience is exercised by those mortals whose time units are short; true maturity transcends patience by a forbearance born of real understanding.
118:1.7 (1295.7) 要变得成熟，便是要更为频繁地活在当下，与此同时，摆脱当下的限制。基于过去经验之上的成熟计划，会以此方式在当下逐渐形成，从而来提升未来之价值。		118:1.7 (1295.7) To become mature is to live more intensely in the present, at the same time escaping from the limitations of the present. The plans of maturity, founded on past experience, are coming into being in the present in such manner as to enhance the values of the future.
118:1.8 (1295.8) 不成熟类时间单位以此方式将意涵价值集中于当下时刻，以致令当下与非当下 -- 即过去-未来的真正关系分离开来。成熟类时间单位则被按比例分配，以此来揭示过去-当下-未来之协调关系，从而自我开始对事件之整体性获得洞见，开始从拓宽性视野的全景性视角观看时间之景，或许开始猜想无始无终的永恒连续体，其中的诸多片段被称为时间。		118:1.8 (1295.8) The time unit of immaturity concentrates meaning-value into the present moment in such a way as to divorce the present of its true relationship to the not-present—the past-future. The time unit of maturity is proportioned so to reveal the co-ordinate relationship of past-present-future that the self begins to gain insight into the wholeness of events, begins to view the landscape of time from the panoramic perspective of broadened horizons, begins perhaps to suspect the nonbeginning, nonending eternal continuum, the fragments of which are called time.
118:1.9 (1296.1) 在无限性和绝对性的层次上，当下时刻既包含了过去这一切也包含了未来这一切，我是还意味着我曾是和我将是，而这代表了我们有关永恒性和永恒者的最好概念。		118:1.9 (1296.1) On the levels of the infinite and the absolute the moment of the present contains all of the past as well as all of the future. I AM signifies also I WAS and I WILL BE. And this represents our best concept of eternity and the eternal.
118:1.10 (1296.2) 在绝对性和永恒性层次上，潜在性实相如同实在性实相一样富有意涵。只有在有限性层次上，且对受时间所限的受造物来说，看似存在这样一种巨大的差异。对于作为绝对者的神来说，一个已经做出永恒决定的扬升凡人已经是一个天堂终局者了。不过，万有之父通过内驻的思想调整者，并未由此而限于觉知当中，而且还能了解、参与到从动物般存在层次扬升到神般存在层次的受造物应对诸多问题所经历的每一场世间奋斗中。		118:1.10 (1296.2) On the absolute and eternal level, potential reality is just as meaningful as actual reality. Only on the finite level and to time-bound creatures does there appear to be such a vast difference. To God, as absolute, an ascending mortal who has made the eternal decision is already a Paradise finaliter. But the Universal Father, through the indwelling Thought Adjuster, is not thus limited in awareness but can also know of, and participate in, every temporal struggle with the problems of the creature ascent from animallike to Godlike levels of existence.
2. 全在与无所不在 ^top		2. Omnipresence and Ubiquity ^top
118:2.1 (1296.3) 一定不要把神灵的无所不在性与神之全在性所具的终极性相混淆。正是万有之父在意志上要求，至高者、终极者和绝对者应当将他的时空无所不在性和他的超时空全在性，与他的无时间性、无空间性和遍在绝对性临在相弥补、协调和统一。你们应当记住，尽管神灵的无所不在性或许经常与空间相关联，但它却未必受时间所限。		118:2.1 (1296.3) The ubiquity of Deity must not be confused with the ultimacy of the divine omnipresence. It is volitional with the Universal Father that the Supreme, the Ultimate, and the Absolute should compensate, co-ordinate, and unify his time-space ubiquity and his time-space-transcended omnipresence with his timeless and spaceless universal and absolute presence. And you should remember that, while Deity ubiquity may be so often space associated, it is not necessarily time conditioned.
118:2.2 (1296.4) 作为凡人和灵质性扬升者，你们会经由神之七重者的侍奉而渐进性地分辨出神。经由哈沃纳(Havona)，你们会发现神之至高者。在天堂，你们会发现他为一个位格，之后作为终局者，你们不久将会试图将他理解为终极者。作为终局者，在达至终极者之后似乎只有一样课程去追求了，那便是要开始对绝对者的探求。没有任何终局者会被达至神灵绝对的不确定性所干扰，因为在至高性和终极性扬升结束时他会遇到上父。这类终局者无疑将会相信，即便他们会成功找到神之绝对者，他们只会发现同一个神，即将自身显现在更为接近无限和遍在层次上的天堂之父。无疑，达至绝对之神将会揭示各宇宙之首要祖先，也会揭示各人格体之最终父亲。		118:2.2 (1296.4) As mortal and morontia ascenders you progressively discern God through the ministry of God the Sevenfold. Through Havona you discover God the Supreme. On Paradise you find him as a person, and then as finaliters you will presently attempt to know him as Ultimate. Being finaliters, there would seem to be but one course to pursue after having attained the Ultimate, and that would be to begin the quest of the Absolute. No finaliter will be disturbed by the uncertainties of the attainment of the Deity Absolute since at the end of the supreme and ultimate ascensions he encountered God the Father. Such finaliters will no doubt believe that, even if they should be successful in finding God the Absolute, they would only be discovering the same God, the Paradise Father manifesting himself on more nearly infinite and universal levels. Undoubtedly the attainment of God in absolute would reveal the Primal Ancestor of universes as well as the Final Father of personalities.
118:2.3 (1296.5) 神之至高者或许不是神灵之时空全在性的一种显示，但他确确实实是神之无所不在性的一种显现。在造物主灵性临在和造物的物质显现之间，存在一个庞大的无所不在性渐成领域 -- 即进化性神灵的宇宙出现。		118:2.3 (1296.5) God the Supreme may not be a demonstration of the time-space omnipresence of Deity, but he is literally a manifestation of divine ubiquity. Between the spiritual presence of the Creator and the material manifestations of creation there exists a vast domain of the ubiquitous becoming—the universe emergence of evolutionary Deity.
118:2.4 (1296.6) 若神之至高者要承担对时空宇宙的直接控制，我们相信这样一种神灵管理将会在终极者的总控制下运作。在这一情况下，神之终极者将会开始向时间宇宙显现为超越性全能者（无所不能者），针对全能至高者的管理职能施加超时间和超空间的总控制。		118:2.4 (1296.6) If God the Supreme ever assumes direct control of the universes of time and space, we are confident such a Deity administration will function under the overcontrol of the Ultimate. In such an event God the Ultimate would begin to become manifest to the universes of time as the transcendental Almighty (the Omnipotent) exercising the overcontrol of supertime and transcended space concerning the administrative functions of the Almighty Supreme.
118:2.5 (1297.1) 凡人智者或许会问，正如我们一样也会问：若神之至高者在大宇宙中管理权限之演进会由神之终极者的扩增显现所照料，那么神之终极者在假定外部空间宇宙中的对应出现，是否将由神之绝对者类似扩增展现所照料呢？但我们真的不知道。		118:2.5 (1297.1) The mortal mind may ask, even as we do: If the evolution of God the Supreme to administrative authority in the grand universe is attended by augmented manifestations of God the Ultimate, will a corresponding emergence of God the Ultimate in the postulated universes of outer space be attended by similar and enhanced revelations of God the Absolute? But we really do not know.
3. 时空关系 ^top		3. Time-Space Relationships ^top
118:3.1 (1297.2) 只有通过无所不在性，神灵才能将时空显现与有限概念统一化，因为时间是诸多时刻所形成的一种相续，而空间则是诸多关联点所形成的一种体系。你们毕竟的确会通过分析感知时间，通过综合感知空间。你们会通过整合人格之洞见来协调和关联这两种不同的概念。在整个动物世界，只有人类具有这种时空感知性。对于动物来说，运动拥有一种意涵，但运动仅对具有人格地位的受造物来说显示出价值。		118:3.1 (1297.2) Only by ubiquity could Deity unify time-space manifestations to the finite conception, for time is a succession of instants while space is a system of associated points. You do, after all, perceive time by analysis and space by synthesis. You co-ordinate and associate these two dissimilar conceptions by the integrating insight of personality. Of all the animal world only man possesses this time-space perceptibility. To an animal, motion has a meaning, but motion exhibits value only to a creature of personality status.
118:3.2 (1297.3) 事物受时间所制约，但真理却是不受时间影响的。你知道的真理越多，你就会越来越成为真理，你就会对过去理解越多，对未来领悟越多。		118:3.2 (1297.3) Things are time conditioned, but truth is timeless. The more truth you know, the more truth you are, the more of the past you can understand and of the future you can comprehend.
118:3.3 (1297.4) 真理是不可冲击的 -- 永远免于一切瞬态变迁，尽管绝不呆板生硬，但却总是活泼可适 -- 光亮鲜活。但当真理变得与事实关联时，那么时间和空间便会使其意涵受限，使其价值相关。这种与事实相结合的真理便变成了概念，相应归属于相对宇宙实相领域。		118:3.3 (1297.4) Truth is inconcussible—forever exempt from all transient vicissitudes, albeit never dead and formal, always vibrant and adaptable—radiantly alive. But when truth becomes linked with fact, then both time and space condition its meanings and correlate its values. Such realities of truth wedded to fact become concepts and are accordingly relegated to the domain of relative cosmic realities.
118:3.4 (1297.5) 造物主绝对永恒性真理与有限暂存受造物之事实经验的联系，终归成一种新的、不断形成的至高者价值。至高者概念对于神性不变之总体世界与有限性常变之下层世界的协调是必不可少的。		118:3.4 (1297.5) The linking of the absolute and eternal truth of the Creator with the factual experience of the finite and temporal creature eventuates a new and emerging value of the Supreme. The concept of the Supreme is essential to the co-ordination of the divine and unchanging overworld with the finite and ever-changing underworld.
118:3.5 (1297.6) 在所有非绝对性事物中，空间最接近于绝对状态。空间看似是绝对终极性的。我们在理解物质性层次上的空间方面真正的困难是由于以下事实，即尽管物质体存在于空间中，但空间也存在于这些物质体中。尽管有很多关于空间是绝对性的内容，但那并不意味着空间是绝对性的。		118:3.5 (1297.6) Space comes the nearest of all nonabsolute things to being absolute. Space is apparently absolutely ultimate. The real difficulty we have in understanding space on the material level is due to the fact that, while material bodies exist in space, space also exists in these same material bodies. While there is much about space that is absolute, that does not mean that space is absolute.
118:3.6 (1297.7) 以下或许会有助于对空间关系的理解，若你们猜想，相对来说，空间毕竟是所有物质体的一种属性。因此，当一个实体移过空间时，它也随身带走了所有其属性，甚至空间，后者在这一移动实体内并属于它。		118:3.6 (1297.7) It may help to an understanding of space relationships if you would conjecture that, relatively speaking, space is after all a property of all material bodies. Hence, when a body moves through space, it also takes all its properties with it, even the space which is in and of such a moving body.
118:3.7 (1297.8) 所有实相模式在物质层次上占有空间，但属灵模式却仅仅与空间相关而存在；它们并不占有或置换空间，它们也不包含空间。但对于我们来说，主要的空间之谜与观念模式有关。当我们进入心智领域，我们遇到了许多难题，一个观念所具之模式 -- 即实相占有空间吗？我们真的不知道，尽管我们确信，一种观念模式并不包含空间。但很难必定去假设非物质物总是非空间性的。		118:3.7 (1297.8) All patterns of reality occupy space on the material levels, but spirit patterns only exist in relation to space; they do not occupy or displace space, neither do they contain it. But to us the master riddle of space pertains to the pattern of an idea. When we enter the mind domain, we encounter many a puzzle. Does the pattern—the reality—of an idea occupy space? We really do not know, albeit we are sure that an idea pattern does not contain space. But it would hardly be safe to postulate that the immaterial is always nonspatial.
4. 首要性与次要性起因 ^top		4. Primary and Secondary Causation ^top
118:4.1 (1298.1) 凡人的许多神学难点和形而上学难题，是由于人类将神灵人格及随之而来的无限性和绝对性属性的分配误置到从属神格以及进化性神灵身上。你们一定不要忘记，尽管的确存在一个真正的第一起因，但也存在一大群协同性起因和从属性起因，这二者都是相伴性和次要性起因。		118:4.1 (1298.1) Many of the theologic difficulties and the metaphysical dilemmas of mortal man are due to man’s mislocation of Deity personality and consequent assignment of infinite and absolute attributes to subordinate Divinity and to evolutionary Deity. You must not forget that, while there is indeed a true First Cause, there are also a host of co-ordinate and subordinate causes, both associate and secondary causes.
118:4.2 (1298.2) 首要性起因和次要性起因之间的关键性区别，是首要性基因会产生免于任何先前因果所衍生任何因素之传承的原初效应。次要性起因则会产生一成不变展现出其先前因果之传承的效应。		118:4.2 (1298.2) The vital distinction between first causes and second causes is that first causes produce original effects which are free from inheritance of any factor derived from any antecedent causation. Secondary causes yield effects which invariably exhibit inheritance from other and preceding causation.
118:4.3 (1298.3) 固有于无条件绝对中的纯静态潜势，对由天堂三位一体之行动所产生的那些神灵绝对因果关系有所回应。在万有性绝对的临在中，这些被因果关系所浸润的静态潜势立即变得活跃，并对某些超越性代理者的影响有所回应，后者的行动会导致这些被激活的潜势转变到真正宇宙发展可能性的状态，即实在化的成长能力。正是在这种成熟的潜势之上，大宇宙的造物者和控制者们上演了永不止息的宇宙演进剧。		118:4.3 (1298.3) The purely static potentials inherent in the Unqualified Absolute are reactive to those causations of the Deity Absolute which are produced by the actions of the Paradise Trinity. In the presence of the Universal Absolute these causative-impregnated static potentials forthwith become active and responsive to the influence of certain transcendental agencies whose actions result in the transmutation of these activated potentials to the status of true universe possibilities for development, actualized capacities for growth. It is upon such matured potentials that the creators and controllers of the grand universe enact the never-ending drama of cosmic evolution.
118:4.4 (1298.4) 忽略了永存物的因果关系，在其基本构成方面是三重性的。随着它在这一次宇宙时代的运作，并涉及七个超级宇宙的有限性层次，它可被构想如下：		118:4.4 (1298.4) Causation, disregarding existentials, is threefold in its basic constitution. As it operates in this universe age and concerning the finite level of the seven superuniverses, it may be conceived as follows:
118:4.5 (1298.5) 1. 静态潜势的激活。通过神灵绝对的行动，由于天堂三位一体的意志性指令的缘故，在无条件绝对之中及之上运作，而在万有性绝对之内建立天命。		118:4.5 (1298.5) 1. Activation of static potentials. The establishment of destiny in the Universal Absolute by the actions of the Deity Absolute, operating in and upon the Unqualified Absolute and in consequence of the volitional mandates of the Paradise Trinity.
118:4.6 (1298.6) 2. 宇宙能力的终归化。这包括未分化潜势转变成分开的确定性计划。这是神灵之终极性以及超越性层次多样化代理者的行为。这类行为对整个主宇宙之未来需求处于完美预期之中。正是与潜势的分开相关，主宇宙设计者们作为神灵之诸多宇宙概念的名副其实体现而存在。他们的计划看似在范围上由主宇宙之外围概念终极地受空间所限，但作为计划它们并未在其他方式上受时间和空间所制约。		118:4.6 (1298.6) 2. Eventuation of universe capacities. This involves the transformation of undifferentiated potentials into segregated and defined plans. This is the act of the Ultimacy of Deity and of the manifold agencies of the transcendental level. Such acts are in perfect anticipation of the future needs of the entire master universe. It is in connection with the segregation of potentials that the Architects of the Master Universe exist as the veritable embodiments of the Deity concept of the universes. Their plans appear to be ultimately space limited in extent by the concept periphery of the master universe, but as plans they are not otherwise conditioned by time or space.
118:4.7 (1298.7) 3. 宇宙实在物的创造和演进。正是在神灵之终极性的能力创造性临在所浸润的宇宙之上，至高性造物者们运作来将成熟潜势的时间转变物引发成经验性实在物。在主宇宙内，潜在实相的所有实在化都受到终极性发展能力的限制，并在最终出现阶段受时空所制约。出自天堂的造物之子们，在宇宙意义上来说，实际上是转变性造物者。但这绝不会使人类将他们作为造物者的概念无效，从有限视角来看，他们肯定能够也的确会创造。		118:4.7 (1298.7) 3. Creation and evolution of universe actuals. It is upon a cosmos impregnated by the capacity-producing presence of the Ultimacy of Deity that the Supreme Creators operate to effect the time transmutations of matured potentials into experiential actuals. Within the master universe all actualization of potential reality is limited by ultimate capacity for development and is time-space conditioned in the final stages of emergence. The Creator Sons going out from Paradise are, in actuality, transformative creators in the cosmic sense. But this in no manner invalidates man’s concept of them as creators; from the finite viewpoint they certainly can and do create.
5. 全能性与共存性 ^top		5. Omnipotence and Compossibility ^top
118:5.1 (1299.1) 神灵的全能性并不意味着行不可行之事的能力。在时空框架内，从凡人理解的智性参考点来看，即便无限之神也无法创造出方形的圆圈，或是创造出天性良善的邪恶。神无法行非神般之事。哲学术语的这样一种矛盾相当于虚无，并意味着没什么是由此而被创造出来的。一种人格特征，无法同时即是似神般的，又是非神般的。共存性是固有于神性力量之中的。所有这一切都衍自这一事实，即全能性不仅创造了具有本质的万物，它也给了万物众生本质以起源。		118:5.1 (1299.1) The omnipotence of Deity does not imply the power to do the nondoable. Within the time-space frame and from the intellectual reference point of mortal comprehension, even the infinite God cannot create square circles or produce evil that is inherently good. God cannot do the ungodlike thing. Such a contradiction of philosophic terms is the equivalent of nonentity and implies that nothing is thus created. A personality trait cannot at the same time be Godlike and ungodlike. Compossibility is innate in divine power. And all of this is derived from the fact that omnipotence not only creates things with a nature but also gives origin to the nature of all things and beings.
118:5.2 (1299.2) 起初，上父做了一切，但随着永恒之全景因应这位无限者的意志和指令而展开，渐趋明显的是，受造物们，甚至是人类，要成为神在实现天命之终局性方面的搭档。这甚至在肉身生活中也是真实的；当人与神进入合作关系时，没有任何限制可被置于这样一种合作关系的未来可能性之上。当人类认识到万有之父是他在永恒进展上的搭档，当他与内驻的上父临在融合，他在灵性上便已经打破了时间的束缚，他已经进入了寻求万有之父的永恒进展之上。		118:5.2 (1299.2) In the beginning the Father does all, but as the panorama of eternity unfolds in response to the will and mandates of the Infinite, it becomes increasingly apparent that creatures, even men, are to become God’s partners in the realization of finality of destiny. And this is true even in the life in the flesh; when man and God enter into partnership, no limitation can be placed upon the future possibilities of such a partnership. When man realizes that the Universal Father is his partner in eternal progression, when he fuses with the indwelling Father presence, he has, in spirit, broken the fetters of time and has already entered upon the progressions of eternity in the quest for the Universal Father.
118:5.3 (1299.3) 凡人意识从事实行进到意涵，然后行进到价值。造物主意识从思想价值行进，经由话语-意涵，行进到行动之事实。神必定总是要行动来打破固有于永存无限性中无条件统一的僵局。神灵必定总是要提供模式宇宙，完美人格，原初的真、美、善，以供所有次神灵造物奋斗。神必定总是要首先找到人，人之后才会找到神。在宇宙子民身份和随之而来的兄弟情谊面前，必定总是会存在一个万有之父。		118:5.3 (1299.3) Mortal consciousness proceeds from the fact, to the meaning, and then to the value. Creator consciousness proceeds from the thought-value, through the word-meaning, to the fact of action. Always must God act to break the deadlock of the unqualified unity inherent in existential infinity. Always must Deity provide the pattern universe, the perfect personalities, the original truth, beauty, and goodness for which all subdeity creations strive. Always must God first find man that man may later find God. Always must there be a Universal Father before there can ever be universal sonship and consequent universal brotherhood.
6. 全能性与全造性 ^top		6. Omnipotence and Omnificence ^top
118:6.1 (1299.4) 神真的是全能性的，但他并非是全造性的 -- 他并非亲身做了一切所做之事。全能性包含了全能至高者和至高存在者的力量潜势，但神之至高者的意志性行为却非神之无限者的亲身所做。		118:6.1 (1299.4) God is truly omnipotent, but he is not omnificent—he does not personally do all that is done. Omnipotence embraces the power-potential of the Almighty Supreme and the Supreme Being, but the volitional acts of God the Supreme are not the personal doings of God the Infinite.
118:6.2 (1299.5) 倡导首要性神灵的全造性将会相当于剥夺几近一百万天堂造物之子的权利，更不用说无数众多其他类别的合作性造物助手了。不过在整个宇宙中，只有一个无因之因。所有其他起因都是这个一体性第一伟大本源与中心的衍生物。这一哲学丝毫不会损害分散在广袤宇宙各处的无数神灵子女的自由意志。		118:6.2 (1299.5) To advocate the omnificence of primal Deity would be equal to disenfranchising well-nigh a million Creator Sons of Paradise, not to mention the innumerable hosts of various other orders of concurring creative assistants. There is but one uncaused Cause in the whole universe. All other causes are derivatives of this one First Great Source and Center. And none of this philosophy does any violence to the free-willness of the myriads of the children of Deity scattered through a vast universe.
118:6.3 (1299.6) 在一个地方框架内，意志看似作为一种无因之因而运作，但它却可靠展现出了与独特、原初和绝对性第一起因建立关系的传承因素。		118:6.3 (1299.6) Within a local frame, volition may appear to function as an uncaused cause, but it unfailingly exhibits inheritance factors which establish relationship with the unique, original, and absolute First Causes.
118:6.4 (1299.7) 所有意志都是相对性的。从起源意义上来说，只有上父-我是拥有意志的终局性；从绝对意义上来说，只有上父、上子和上灵会展现出不受时间制约、不受空间限制的意志特权。凡人被赋予自由意志、选择的能力，尽管这种选择不是绝对性的，然而，它在有限层次上以及就选择人格的天命而言，却是相对终局性的。		118:6.4 (1299.7) All volition is relative. In the originating sense, only the Father-I AM possesses finality of volition; in the absolute sense, only the Father, the Son, and the Spirit exhibit the prerogatives of volition unconditioned by time and unlimited by space. Mortal man is endowed with free will, the power of choice, and though such choosing is not absolute, nevertheless, it is relatively final on the finite level and concerning the destiny of the choosing personality.
118:6.5 (1300.1) 在次于绝对的任何层次上的意志会遭遇到限制，这在实施选择能力的人格体身上是本构性的。人无法选择超出了可选范围以外的东西。例如，他无法选择成为非人类存有，除了他能选择成为超人类存有以外；他可以选择开始宇宙扬升的旅程，但这是因为人类选择与神的意志恰巧在这一点上一致。一个子女所渴望的和上父所意愿的东西必定将会实现。		118:6.5 (1300.1) Volition on any level short of the absolute encounters limitations which are constitutive in the very personality exercising the power of choice. Man cannot choose beyond the range of that which is choosable. He cannot, for instance, choose to be other than a human being except that he can elect to become more than a man; he can choose to embark upon the voyage of universe ascension, but this is because the human choice and the divine will happen to be coincident upon this point. And what a son desires and the Father wills will certainly come to pass.
118:6.6 (1300.2) 在凡人生活中，不同行为所产生的道路不断开合，而在有可能选择的时期中间，人类人格会在这许多的行动过程之间不断做出决定。世俗性意志与时间相关联，它必须等待时间的流逝来找到表达的机会。灵性意志已经开始品尝从时间束缚之中的解放，已经实现了从时间序列中的部分解脱，那是因为灵性意志是与神之意志相自我认同的。		118:6.6 (1300.2) In the mortal life, paths of differential conduct are continually opening and closing, and during the times when choice is possible the human personality is constantly deciding between these many courses of action. Temporal volition is linked to time, and it must await the passing of time to find opportunity for expression. Spiritual volition has begun to taste liberation from the fetters of time, having achieved partial escape from time sequence, and that is because spiritual volition is self-identifying with the will of God.
118:6.7 (1300.3) 意志，即选择之行为，必须在宇宙框架内运作，后者已经在因应更高优先性选择中实在化了。人类意志的整个范围是严格受有限所限的，除了一个特殊情况以外：即当人选择了要去找到神，并要变得像他一样，这一选择是超有限性的；只有永恒性才能揭示这一选择是否也是超绝限性的。		118:6.7 (1300.3) Volition, the act of choosing, must function within the universe frame which has actualized in response to higher and prior choosing. The entire range of human will is strictly finite-limited except in one particular: When man chooses to find God and to be like him, such a choice is superfinite; only eternity can disclose whether this choice is also superabsonite.
118:6.8 (1300.4) 认出神灵全能性便会在你宇宙公民身份的经历中享受安全感，在通往天堂的漫长旅程中拥有安全的确保。但接受全造性之谬误便会接纳泛神论之大错。		118:6.8 (1300.4) To recognize Deity omnipotence is to enjoy security in your experience of cosmic citizenship, to possess assurance of safety in the long journey to Paradise. But to accept the fallacy of omnificence is to embrace the colossal error of pantheism.
7. 全知性与预定性 ^top		7. Omniscience and Predestination ^top
118:7.1 (1300.5) 造物主意志和受造物意志在大宇宙中的运作，在诸多限制内并依照主设计者们所建立的诸多可能性而运作。然而，这些最大限度限制的预定，丝毫不会缩减处于这些界限内的受造物意志之主权。终极性预知 -- 即对所有有限性选择的全面允许 -- 也丝毫不会构成对有限性意志的一种废止。一个成熟而有远见的人或许能够最为准确地预测某些较年轻同伴的决定，但这一预知并不会从决定本身的自由性和真实性当中带走分毫。各神明智地限制了不成熟意志行为的范围，然而，它仍是真正的意志，处于这些明确的局限内。		118:7.1 (1300.5) The function of Creator will and creature will, in the grand universe, operates within the limits, and in accordance with the possibilities, established by the Master Architects. This foreordination of these maximum limits does not, however, in the least abridge the sovereignty of creature will within these boundaries. Neither does ultimate foreknowledge—full allowance for all finite choice—constitute an abrogation of finite volition. A mature and farseeing human being might be able to forecast the decision of some younger associate most accurately, but this foreknowledge takes nothing away from the freedom and genuineness of the decision itself. The Gods have wisely limited the range of the action of immature will, but it is true will, nonetheless, within these defined limits.
118:7.2 (1300.6) 甚至所有过去、当下和未来选择的至高性关联也不会使这类选择的真实性无效。它不如说表明了宇宙的预定性倾向，并暗示了对那些或许会、或许不会选择成为所有实相经验性实在化之有益部分的意志性存有的预知。		118:7.2 (1300.6) Even the supreme correlation of all past, present, and future choice does not invalidate the authenticity of such choosings. It rather indicates the foreordained trend of the cosmos and suggests foreknowledge of those volitional beings who may, or may not, elect to become contributory parts of the experiential actualization of all reality.
118:7.3 (1300.7) 有限性选择中的错误是受时间约束并受时间限制的。它只能存在于时间当中，并处于至高存在者不断演进的临在内。这种错误的选择在时间上是有可能的，并表明（除了至高者的不完满以外）不成熟受造物必定会被赋予某个范围的选择，以便通过与实相的自由意志接触享受宇宙进展。		118:7.3 (1300.7) Error in finite choosing is time bound and time limited. It can exist only in time and within the evolving presence of the Supreme Being. Such mistaken choosing is time possible and indicates (besides the incompleteness of the Supreme) that certain range of choice with which immature creatures must be endowed in order to enjoy universe progression by making freewill contact with reality.
118:7.4 (1301.1) 受时间制约的空间中的罪恶，清楚证明了有限性意志的俗世自由 -- 甚至特许。罪恶描绘了被人格之相对性主权意志的自由性所迷惑、同时未能感知到宇宙公民身份之至高性义务和责任的不成熟性。		118:7.4 (1301.1) Sin in time-conditioned space clearly proves the temporal liberty—even license—of the finite will. Sin depicts immaturity dazzled by the freedom of the relatively sovereign will of personality while failing to perceive the supreme obligations and duties of cosmic citizenship.
118:7.5 (1301.2) 有限性领域的罪孽揭示了所有未与神认同的自我身份的过渡性实相。只有当一个受造物变得与神相认同，他才会在宇宙中变得真正真实。有限性人格并非自我受造的，但在超级宇宙选择的舞台上，它的确自我决定命运。		118:7.5 (1301.2) Iniquity in the finite domains reveals the transient reality of all God-unidentified selfhood. Only as a creature becomes God identified, does he become truly real in the universes. Finite personality is not self-created, but in the superuniverse arena of choice it does self-determine destiny.
118:7.6 (1301.3) 生命的赠与使得物质性能量体系能够自我存续、自我繁殖和自我适应。人格的赠与赋予了鲜活有机体进一步自我决定、自我演进以及与神灵融合之灵自我认同的特权。		118:7.6 (1301.3) The bestowal of life renders material-energy systems capable of self-perpetuation, self-propagation, and self-adaptation. The bestowal of personality imparts to living organisms the further prerogatives of self-determination, self-evolution, and self-identification with a fusion spirit of Deity.
118:7.7 (1301.4) 次人格性生命物表明了心智起初作为物理控制者、之后作为辅助心智之灵激活能量-物质。人格禀赋来自上父，并将独特的选择特权赋予生命体系。但若人格拥有实施与实相认同之意志性选择的特权，若这是一种真实而自由的选择，那么进化性人格也必定拥有变得自我困惑、自我扰乱和自我毁灭的可能选择。若进化性人格在实施有限性意志方面是真正自由的，那么宇宙自我毁灭的可能性便是无法避免的。		118:7.7 (1301.4) Subpersonal living things indicate mind activating energy-matter, first as physical controllers, and then as adjutant mind-spirits. Personality endowment comes from the Father and imparts unique prerogatives of choice to the living system. But if personality has the prerogative of exercising volitional choice of reality identification, and if this is a true and free choice, then must evolving personality also have the possible choice of becoming self-confusing, self-disrupting, and self-destroying. The possibility of cosmic self-destruction cannot be avoided if the evolving personality is to be truly free in the exercise of finite will.
118:7.8 (1301.5) 因此在整个较低存在层次，在缩窄人格选择之局限方面存在增强的安全性。随着诸宇宙得以扬升，选择会变得渐趋无拘束；当扬升人格实现神性地位，实现对宇宙目的之至高性奉献，实现对宇宙智慧达成之完满，实现与神之意志和道路的受造物认同之终局，选择终归会接近神性自由。		118:7.8 (1301.5) Therefore is there increased safety in narrowing the limits of personality choice throughout the lower levels of existence. Choice becomes increasingly liberated as the universes are ascended; choice eventually approximates divine freedom when the ascending personality achieves divinity of status, supremacy of consecration to the purposes of the universe, completion of cosmic-wisdom attainment, and finality of creature identification with the will and the way of God.
8. 控制与总控制 ^top		8. Control and Overcontrol ^top
118:8.1 (1301.6) 在时空造物中，自由意志被诸多约束和限制围裹。物质性生命的演进首先是机械性的，然后是被心智激活的,（在人格赠与之后）它或许可变成受属灵引导的。居住世界上的有机物演进在肉体上受到生命载运者原初肉体生命移植物所具潜能的限制。		118:8.1 (1301.6) In the time-space creations, free will is hedged about with restraints, with limitations. Material-life evolution is first mechanical, then mind activated, and (after the bestowal of personality) it may become spirit directed. Organic evolution on the inhabited worlds is physically limited by the potentials of the original physical-life implantations of the Life Carriers.
118:8.2 (1301.7) 凡人是一种机器，一种生命机制；他的根源真的处于物理能量世界中。许多人类反应在本质上是机械性的；生活大多是机器般的。但人类，即一种机制，却远不止一种机器；他被赋予了心智，并被属灵所内驻；尽管他永远无法在其整个物质性生命期间摆脱他存在中的电化学结构，但他却能够渐趋学会通过将人类心智奉献于执行内驻思想调整者的灵性驱动这一过程，令这一物理生命机器服从于经验所产生的指导性智慧。		118:8.2 (1301.7) Mortal man is a machine, a living mechanism; his roots are truly in the physical world of energy. Many human reactions are mechanical in nature; much of life is machinelike. But man, a mechanism, is much more than a machine; he is mind endowed and spirit indwelt; and though he can never throughout his material life escape the chemical and electrical mechanics of his existence, he can increasingly learn how to subordinate this physical-life machine to the directive wisdom of experience by the process of consecrating the human mind to the execution of the spiritual urges of the indwelling Thought Adjuster.
118:8.3 (1301.8) 属灵会解放意志的运作，而机制则会限制意志的运作。不受机制所控制、未与属灵相认同的不完美选择是危险的、不稳定的。机械性掌控以进步为代价确保了稳定；属灵同盟则将选择从物理层次解放出来，与此同时确保了由扩增的宇宙洞见和增强的宇宙理解所产生的神性稳定。		118:8.3 (1301.8) The spirit liberates, and the mechanism limits, the function of will. Imperfect choice, uncontrolled by mechanism, unidentified with spirit, is dangerous and unstable. Mechanical dominance insures stability at the expense of progress; spirit alliance liberates choice from the physical level and at the same time assures the divine stability produced by augmented universe insight and increased cosmic comprehension.
118:8.4 (1302.1) 困扰受造物的巨大危险是，在实现从生命机制束缚中解脱的过程中，他无法通过引发一种与属灵的和谐工作联络来弥补这种稳定性的散失。受造物选择在从机械稳定中相对解放出来时，或许会尝试独立于更大属灵认同的进一步自我解放。		118:8.4 (1302.1) The great danger that besets the creature is that, in achieving liberation from the fetters of the life mechanism, he will fail to compensate this loss of stability by effecting a harmonious working liaison with spirit. Creature choice, when relatively liberated from mechanical stability, may attempt further self-liberation independent of greater spirit identification.
118:8.5 (1302.2) 生物学演进的整体原则使得原始人不可能怀着大量的自我约束禀赋出现在居住世界上。因此，这个谋划出了演进的同一造物设计，同样提供了那些外在的时空约束、饥饿和恐惧，这些有效地限制了这类未开化受造物的次灵性选择范围。随着人的心智成功跨过了渐趋困难的障碍，这同一造物设计还提供了费力所获得的经验性智慧所形成的种族传承之缓慢累积 -- 换句话说，为了维持逐渐消失的外在约束和逐渐扩张的内在约束之间的平衡。		118:8.5 (1302.2) The whole principle of biologic evolution makes it impossible for primitive man to appear on the inhabited worlds with any large endowment of self-restraint. Therefore does the same creative design which purposed evolution likewise provide those external restraints of time and space, hunger and fear, which effectively circumscribe the subspiritual choice range of such uncultured creatures. As man’s mind successfully overstrides increasingly difficult barriers, this same creative design has also provided for the slow accumulation of the racial heritage of painfully garnered experiential wisdom—in other words, for the maintenance of a balance between the diminishing external restraints and the augmenting internal restraints.
118:8.6 (1302.3) 人类文化进展之演进的缓慢性，证实了那一制动器 -- 即物质性惰性的有效性 -- 它如此有效地运作以阻止危险的进展速度。由此时间本身缓冲并分散了那些从接下来环绕人类行为的障碍中过早摆脱所产生的原本致命的结果。因为当文化前进过快时，当物质性成就超过了崇拜-智慧的演进时，文明将会在自身当中蕴含退化的种子；如果未受到经验性智慧的快速扩张所支撑，这种人类社会将会从高等但却早熟的达成层次后退，智慧空位期所产生的“黑暗时代”将会见证到自我解放与自我控制之间失衡的不可阻挡性复原。		118:8.6 (1302.3) The slowness of evolution, of human cultural progress, testifies to the effectiveness of that brake—material inertia—which so efficiently operates to retard dangerous velocities of progress. Thus does time itself cushion and distribute the otherwise lethal results of premature escape from the next-encompassing barriers to human action. For when culture advances overfast, when material achievement outruns the evolution of worship-wisdom, then does civilization contain within itself the seeds of retrogression; and unless buttressed by the swift augmentation of experiential wisdom, such human societies will recede from high but premature levels of attainment, and the “dark ages” of the interregnum of wisdom will bear witness to the inexorable restoration of the imbalance between self-liberty and self-control.
118:8.7 (1302.4) 卡里迦夏的罪孽，是对渐进性人类解放的时间性监管者的绕过，对那些时代的凡人心智还没经验性越过的约束性障碍的无端破坏。		118:8.7 (1302.4) The iniquity of Caligastia was the by-passing of the time governor of progressive human liberation—the gratuitous destruction of restraining barriers, barriers which the mortal minds of those times had not experientially overridden.
118:8.8 (1302.5) 那种能引发时空部分缩减的心智，通过这一行为证实它自身拥有智慧的种子，后者能有效代替超越了的约束性障碍而服务。		118:8.8 (1302.5) That mind which can effect a partial abridgment of time and space, by this very act proves itself possessed of the seeds of wisdom which can effectively serve in lieu of the transcended barrier of restraint.
118:8.9 (1302.6) 路西法同样寻求扰乱在地方系统某些自由的过早达成约束方面运作的时间监管者。安住于光与生命当中的地方系统经验性地实现了那些观点和洞见，这使得许多在那一领域安住前时代中本是破坏性和毁灭性的手段之运作成为可能。		118:8.9 (1302.6) Lucifer similarly sought to disrupt the time governor operating in restraint of the premature attainment of certain liberties in the local system. A local system settled in light and life has experientially achieved those viewpoints and insights which make feasible the operation of many techniques that would be disruptive and destructive in the presettled eras of that very realm.
118:8.10 (1302.7) 随着人摆脱恐惧的枷锁，随着他用他的机器将大陆和海洋连接起来，将世代和世纪用他的记载连接起来，他必须要依照不断扩展的人类智慧之道德要求，将每一个超越过的约束用一种新的自愿承担的约束来代替。这些自我施加的约束立即会成为所有人类文明要素中最为强大而又最为脆弱的要素 -- 即公平的概念和兄弟情谊的理念。当人类敢于爱他的同伴时，他甚至令自身有资格获得仁慈之约束性外衣，而当他选择将那一对待给予他们，他自身也将会被给予，即便他认为神也会将那一对待给予他们，他便实现了灵性兄弟情谊的起始。		118:8.10 (1302.7) As man shakes off the shackles of fear, as he bridges continents and oceans with his machines, generations and centuries with his records, he must substitute for each transcended restraint a new and voluntarily assumed restraint in accordance with the moral dictates of expanding human wisdom. These self-imposed restraints are at once the most powerful and the most tenuous of all the factors of human civilization—concepts of justice and ideals of brotherhood. Man even qualifies himself for the restraining garments of mercy when he dares to love his fellow men, while he achieves the beginnings of spiritual brotherhood when he elects to mete out to them that treatment which he himself would be accorded, even that treatment which he conceives that God would accord them.
118:8.11 (1303.1) 一种自动性宇宙回应是稳定的，并以某种形式在宇宙中持续下去。一个知晓神并渴望履行他意志、拥有属灵洞见的人格体在神性上是稳定的，且是永恒长存的。人的伟大宇宙冒险在于将其凡人心智从机械静态所具有的稳定性过渡到灵性动态所具有的神性，他会通过他自身人格决定的力量和恒久实现这一转变，在每一个生活境况中宣称：“履行你的意志就是我的意志。”		118:8.11 (1303.1) An automatic universe reaction is stable and, in some form, continuing in the cosmos. A personality who knows God and desires to do his will, who has spirit insight, is divinely stable and eternally existent. Man’s great universe adventure consists in the transit of his mortal mind from the stability of mechanical statics to the divinity of spiritual dynamics, and he achieves this transformation by the force and constancy of his own personality decisions, in each of life’s situations declaring, “It is my will that your will be done.”
9. 宇宙机制 ^top		9. Universe Mechanisms ^top
118:9.1 (1303.2) 时间和空间是主宇宙的一种联合机制。它们是有限受造物得以能够在宇宙中与无限者共存所凭借的装置。有限受造物被时空有效地从绝对层次中隔绝出来。但这些隔绝的媒介，没有它们凡人无法存在，直接运作以限制有限行动的范围。没有它们受造物无法行动，但依靠它们每个受造物的行动却明确受限。		118:9.1 (1303.2) Time and space are a conjoined mechanism of the master universe. They are the devices whereby finite creatures are enabled to coexist in the cosmos with the Infinite. Finite creatures are effectively insulated from the absolute levels by time and space. But these insulating media, without which no mortal could exist, operate directly to limit the range of finite action. Without them no creature could act, but by them the acts of every creature are definitely limited.
118:9.2 (1303.3) 由更高心智所创造的机制旨在解放其创造性源头，但在某种程度上一成不变地限制了所有从属智能存有的行动。对于各个宇宙的受造物来说，这一限制作为各个宇宙的机制而变得显而易见。人类并未拥有不受束缚的自由意志；他选择的范围有些限制，但在这一选择的范围内他的意志是相对独立自主的。		118:9.2 (1303.3) Mechanisms produced by higher minds function to liberate their creative sources but to some degree unvaryingly limit the action of all subordinate intelligences. To the creatures of the universes this limitation becomes apparent as the mechanism of the universes. Man does not have unfettered free will; there are limits to his range of choice, but within the radius of this choice his will is relatively sovereign.
118:9.3 (1303.4) 凡人人格体的生命机制，即人类身体，是超凡人创造设计的产物；因此它永远无法被人类自身所完美控制。只有当扬升人类与融合的调整者联合，自创出人格表达的机制时，他才会实现对它的完美控制。		118:9.3 (1303.4) The life mechanism of the mortal personality, the human body, is the product of supermortal creative design; therefore it can never be perfectly controlled by man himself. Only when ascending man, in liaison with the fused Adjuster, self-creates the mechanism for personality expression, will he achieve perfected control thereof.
118:9.4 (1303.5) 大宇宙既是机制，也是有机体，既是机械性的，又是鲜活性的 -- 即由一种至高性心智所激活、与一种至高性属灵相协调的鲜活机制，在作为至高存在者的最大力量人格统一层次上找到表达。不过，要否认有限造物的机制，便是要否认事实和忽视实相。		118:9.4 (1303.5) The grand universe is mechanism as well as organism, mechanical and living—a living mechanism activated by a Supreme Mind, co-ordinating with a Supreme Spirit, and finding expression on maximum levels of power and personality unification as the Supreme Being. But to deny the mechanism of the finite creation is to deny fact and to disregard reality.
118:9.5 (1303.6) 机制是心智、即在宇宙潜势之上和之内运作的创造性心智的产物。机制是造物者想法的固定结晶化物，它们永远忠实于给予它们起源的意志性概念而运作。但任何机制的目的性在其起源之中，而非在其职能之中。		118:9.5 (1303.6) Mechanisms are the products of mind, creative mind acting on and in cosmic potentials. Mechanisms are the fixed crystallizations of Creator thought, and they ever function true to the volitional concept that gave them origin. But the purposiveness of any mechanism is in its origin, not in its function.
118:9.6 (1303.7) 这些机制不应被认为是限制神灵的活动；反而真实的是，神灵在这些机制中实现了一个方面的永恒表达。基本的宇宙机制因应第一本源与中心的绝对意志而形成，因此它们将永恒地与无限者的计划相完美和谐运作；它们确实是那一计划的非意志性模式。		118:9.6 (1303.7) These mechanisms should not be thought of as limiting the action of Deity; rather is it true that in these very mechanics Deity has achieved one phase of eternal expression. The basic universe mechanisms have come into existence in response to the absolute will of the First Source and Center, and they will therefore eternally function in perfect harmony with the plan of the Infinite; they are, indeed, the nonvolitional patterns of that very plan.
118:9.7 (1303.8) 我们理解有关天堂机制如何与永恒之子人格相关联的事情；这是共同行动者的职能。我们拥有关于万有性绝对针对有关无条件绝对的理论性机制，以及神灵绝对的潜在位格之诸多运作的理论，但在至高性和终极性进化神灵当中，我们观察到，某些非人格性层面实际上正与其意志性对应物相统一，由此模式与位格之间正在演进出一种新的关系。		118:9.7 (1303.8) We understand something of how the mechanism of Paradise is correlated with the personality of the Eternal Son; this is the function of the Conjoint Actor. And we have theories regarding the operations of the Universal Absolute with respect to the theoretical mechanisms of the Unqualified and the potential person of the Deity Absolute. But in the evolving Deities of Supreme and Ultimate we observe that certain impersonal phases are being actually united with their volitional counterparts, and thus there is evolving a new relationship between pattern and person.
118:9.8 (1304.1) 在过去的永恒中，上父与上子在无限之灵表达之统一性之中找到了联合。若在未来之永恒中，各个时空性地方宇宙的造物之子和造物之灵在外部空间领域达至造物性联合，那么他们的联合体将会创造出何物作为其神性本质的联合性表达呢？完全有可能的是，我们将会见证到终极性神灵一种迄今未为人知的显现，一种新类型的超级管理者。这种存有将会包含诸多人格特权，成为人格性造物者、非人格性造物之灵、凡人受造物经验以及神性职司渐进性人格化物的结合物。这类存有可能是终极性的，因为他们将包含人格性和非人格性的实相，与此同时，他们将结合造物者和受造物的经验。无论这些在外部空间造物中的假设性运作类三位一体的这种第三类位格有什么属性，他们将会和无限之灵与万有之父和永恒之子所维持的关系那样，与其造物之父和造物之母维持同样的关系。		118:9.8 (1304.1) In the eternity of the past the Father and the Son found union in the unity of the expression of the Infinite Spirit. If, in the eternity of the future, the Creator Sons and the Creative Spirits of the local universes of time and space should attain creative union in the realms of outer space, what would their unity create as the combined expression of their divine natures? It may well be that we are to witness a hitherto unrevealed manifestation of Ultimate Deity, a new type of superadministrator. Such beings would embrace unique prerogatives of personality, being the union of personal Creator, impersonal Creative Spirit, mortal-creature experience, and progressive personalization of the Divine Minister. Such beings could be ultimate in that they would embrace personal and impersonal reality, while they would combine the experiences of Creator and creature. Whatever the attributes of such third persons of these postulated functioning trinities of the creations of outer space, they will sustain something of the same relation to their Creator Fathers and their Creative Mothers that the Infinite Spirit does to the Universal Father and the Eternal Son.
118:9.9 (1304.2) 神之至高者是所有宇宙经验的人格化物，所有有限演进的聚焦物，所有受造物实相的最大化物，宇宙智慧之圆满，时间类星系和谐之美，宇宙心智意涵之真，以及至高属灵价值之善的体现。在永恒之未来，神之至高者将会把这些各种各样的有限多样性合成到一体的经验性意涵整体中，正如它们此时在天堂三位一体的绝对性层次上经验性统一一样。		118:9.9 (1304.2) God the Supreme is the personalization of all universe experience, the focalization of all finite evolution, the maximation of all creature reality, the consummation of cosmic wisdom, the embodiment of the harmonious beauties of the galaxies of time, the truth of cosmic mind meanings, and the goodness of supreme spirit values. And God the Supreme will, in the eternal future, synthesize these manifold finite diversities into one experientially meaningful whole, even as they are now existentially united on absolute levels in the Paradise Trinity.
10. 天意的职能 ^top		10. Functions of Providence ^top
118:10.1 (1304.3) 天意并不意味着神已提前为我们决定好了一切事情。神太爱我们以致他不会那样做，因为那将无异于宇宙暴政。人的确拥有相对性的选择权利。神之爱也不是纵容溺爱人类子女的短视之情。		118:10.1 (1304.3) Providence does not mean that God has decided all things for us and in advance. God loves us too much to do that, for that would be nothing short of cosmic tyranny. Man does have relative powers of choice. Neither is the divine love that shortsighted affection which would pamper and spoil the children of men.
118:10.2 (1304.4) 上父、上子和上灵 -- 作为三位一体 -- 并非全能至高者，但全能者的至高性若没有他们就永远无法显现。全能者的成长以实在性绝对者为中心，以潜在性绝对者为基础。但全能至高者的职能却与天堂三位一体的职能相关。		118:10.2 (1304.4) The Father, Son, and Spirit—as the Trinity—are not the Almighty Supreme, but the supremacy of the Almighty can never be manifest without them. The growth of the Almighty is centered on the Absolutes of actuality and predicated on the Absolutes of potentiality. But the functions of the Almighty Supreme are related to the functions of the Paradise Trinity.
118:10.3 (1304.5) 看起来，在至高存在者身中，所有方面的宇宙活动都经由这一经验性神灵的人格在部分上得以再统一。因此，当我们渴望将三位一体视为一体之神时，若我们将这一概念局限到当前已知的有组织大宇宙，我们便会发现，不断演进的至高存在者是天堂三位一体的局部性画像。我们进一步发现，这一至高性神灵作为大宇宙中有限性物质、心智和属灵的人格合成物而不断演进。		118:10.3 (1304.5) It would appear that, in the Supreme Being, all phases of universe activity are being partially reunited by the personality of this experiential Deity. When, therefore, we desire to view the Trinity as one God, and if we limit this concept to the present known and organized grand universe, we discover that the evolving Supreme Being is the partial portraiture of the Paradise Trinity. And we further find that this Supreme Deity is evolving as the personality synthesis of finite matter, mind, and spirit in the grand universe.
118:10.4 (1304.6) 各神拥有属性，但三位一体却拥有职能，像三位一体一样，天意是一种职能，对众多宇宙所组成宇宙之非人格性总控制的合成物，从七重者在全能者的力量中合成所在的进化性层次往上，经由神灵之终极性所在的超越性领域。		118:10.4 (1304.6) The Gods have attributes but the Trinity has functions, and like the Trinity, providence is a function, the composite of the other-than-personal overcontrol of the universe of universes, extending from the evolutionary levels of the Sevenfold synthesizing in the power of the Almighty on up through the transcendental realms of the Ultimacy of Deity.
118:10.5 (1304.7) 神像爱孩子一样爱每一个受造物，那种爱在整个时间及永恒中庇护每一个受造物。天意就总体而运作，并处理任一受造物的职能，因为这种职能与总体相关。关于任一存有的天意介入表明了那一存有涉及某个总体之进化性成长的职能重要性；这个总体或许是总体种族，总体国家，总体行星，甚或是一个更高等总体。正是受造物职能的重要性，而并非受造物作为一个个人的重要性，而引起了天意的介入。		118:10.5 (1304.7) God loves each creature as a child, and that love overshadows each creature throughout all time and eternity. Providence functions with regard to the total and deals with the function of any creature as such function is related to the total. Providential intervention with regard to any being is indicative of the importance of the function of that being as concerns the evolutionary growth of some total; such total may be the total race, the total nation, the total planet, or even a higher total. It is the importance of the function of the creature that occasions providential intervention, not the importance of the creature as a person.
118:10.6 (1305.1) 然而，上父作为一个位格，可在任何时候依照神之意志，合乎神之智慧，并受神之爱所激发，而如父般插手到宇宙事件之流中。		118:10.6 (1305.1) Nevertheless, the Father as a person may at any time interpose a fatherly hand in the stream of cosmic events all in accordance with the will of God and in consonance with the wisdom of God and as motivated by the love of God.
118:10.7 (1305.2) 不过人类的天意大多是其自身想象力的产物，对运气之诸多状况的偶然并置。然而，有一种真正逐渐出现的天意存在于宇宙存在之有限领域中，空间能量、时间运动、智者思想、品格理念、灵性本质之渴望以及进化人格之意图性意志行为的一种真正实在化相关物。物质领域的诸多状况，会在至高者和终极者的连锁性临在中找到最终的有限性整合。		118:10.7 (1305.2) But what man calls providence is all too often the product of his own imagination, the fortuitous juxtaposition of the circumstances of chance. There is, however, a real and emerging providence in the finite realm of universe existence, a true and actualizing correlation of the energies of space, the motions of time, the thoughts of intellect, the ideals of character, the desires of spiritual natures, and the purposive volitional acts of evolving personalities. The circumstances of the material realms find final finite integration in the interlocking presences of the Supreme and the Ultimate.
118:10.8 (1305.3) 随着大宇宙的诸多机制通过心智的总控制而得以完美化到一个最终的精确点，随着受造物心智通过与属灵的完美化整合而提升到神性达成之完美，随着至高者作为所有这些宇宙现象的一种实在统一化者而出现，天意将会变得渐趋可辨。		118:10.8 (1305.3) As the mechanisms of the grand universe are perfected to a point of final precision through the overcontrol of mind, and as creature mind ascends to the perfection of divinity attainment through perfected integration with spirit, and as the Supreme consequently emerges as an actual unifier of all these universe phenomena, so does providence become increasingly discernible.
118:10.9 (1305.4) 有些不时在进化世界上盛行的令人惊异的偶然状况，或许是由于至高者逐渐出现的临在、对他未来宇宙活动的预测。大多凡人称为天意的东西却并不是天意；他对这些事务的判断因缺乏对生活状况之真正意涵的有远见眼光而受到极大阻碍。凡人所谓的好运大多或许真的是一种厄运；赠与了不劳而获之闲暇和不应承受之财富的幸运微笑，或许是人最大的苦难；一种将苦难堆积到某个受苦凡人身上的违逆命运之表面残酷，或许在实际上是一种将不成熟人格之软铁转变成真正品格之精钢的淬火。		118:10.9 (1305.4) Some of the amazingly fortuitous conditions occasionally prevailing on the evolutionary worlds may be due to the gradually emerging presence of the Supreme, the foretasting of his future universe activities. Most of what a mortal would call providential is not; his judgment of such matters is very handicapped by lack of farsighted vision into the true meanings of the circumstances of life. Much of what a mortal would call good luck might really be bad luck; the smile of fortune that bestows unearned leisure and undeserved wealth may be the greatest of human afflictions; the apparent cruelty of a perverse fate that heaps tribulation upon some suffering mortal may in reality be the tempering fire that is transmuting the soft iron of immature personality into the tempered steel of real character.
118:10.10 (1305.5) 在诸个进化宇宙中存在一种天意，到了受造物们获得了感知进化宇宙目的的程度之时，它才能被他们发现。辨别宇宙目的的完满能力相当于受造物之进化性完满，可以以其他方式被表达为在当前不完满宇宙状态之诸多局限中对至高者的达成。		118:10.10 (1305.5) There is a providence in the evolving universes, and it can be discovered by creatures to just the extent that they have attained capacity to perceive the purpose of the evolving universes. Complete capacity to discern universe purposes equals the evolutionary completion of the creature and may otherwise be expressed as the attainment of the Supreme within the limits of the present state of the incomplete universes.
118:10.11 (1305.6) 上父之爱在个人的心中直接运作，与所有其他个人的行动和反应无关；关系是人格性的 --即人与神。神灵的非人格性临在（全能至高者和天堂三位一体）对整体、而非对局部显现。至高性总控制之天意随着宇宙之相继部分在有限天命之达成上的进展而变得渐趋明显。随着诸个系统、星座、宇宙和超级宇宙安住于光与生命当中，至高者会作为所有正在发生一切的重要相关者而渐趋出现，与此同时，终极者会作为万物之超越性统一者而逐渐出现。		118:10.11 (1305.6) The love of the Father operates directly in the heart of the individual, independent of the actions or reactions of all other individuals; the relationship is personal—man and God. The impersonal presence of Deity (Almighty Supreme and Paradise Trinity) manifests regard for the whole, not for the part. The providence of the overcontrol of Supremacy becomes increasingly apparent as the successive parts of the universe progress in the attainment of finite destinies. As the systems, constellations, universes, and superuniverses become settled in light and life, the Supreme increasingly emerges as the meaningful correlator of all that is transpiring, while the Ultimate gradually emerges as the transcendental unifier of all things.
118:10.12 (1306.1) 起初，在一个进化世界上，物质类别的自然发生和人类的个人欲望通常看起来是对抗性的。发生在进化世界上的大多事情对于凡人来说有点难以理解 -- 自然法则经常看起来对于人类理解中一切真美善的东西来说是残酷的、无情的、冷漠的。但随着人类在行星发展过程中进步，我们观察到这种观点被以下因素所改良：		118:10.12 (1306.1) In the beginnings on an evolutionary world the natural occurrences of the material order and the personal desires of human beings often appear to be antagonistic. Much that takes place on an evolving world is rather hard for mortal man to understand—natural law is so often apparently cruel, heartless, and indifferent to all that is true, beautiful, and good in human comprehension. But as humanity progresses in planetary development, we observe that this viewpoint is modified by the following factors:
118:10.13 (1306.2) 1. 人的扩增视野 -- 他对他所生活于其中的世界的渐增理解；他对物质性时间事实、有意义思想观念和有价值灵性洞见理念扩增的理解能力。只要人们仅凭具物质性本质事物之标准衡量，他们永远无法指望在时空中找到统一。		118:10.13 (1306.2) 1. Man’s augmenting vision—his increased understanding of the world in which he lives; his enlarging capacity for the comprehension of the material facts of time, the meaningful ideas of thought, and the valuable ideals of spiritual insight. As long as men measure only by the yardstick of the things of a physical nature, they can never hope to find unity in time and space.
118:10.14 (1306.3) 2. 人的渐增控制 -- 对物质世界法则、灵性存在目的、这两种实相之哲学协调可能性之知识的逐渐积累。野蛮之人在自然力的突袭面前是无助的，在他自身内在恐惧的残酷掌控面前是奴性的。半开化的人开始开启自然领域之诸多奥秘的宝库，他的科学缓慢但却有效地摧毁着他的迷信，与此同时，也为理解哲学意涵和具有真正灵性经验的价值，提供了一种新的、扩展的事实基础。开化的人终有一日将会实现对其行星物理力的相对掌控；他心中的神之爱，将会作为对其同伴人们的爱有效地倾注出去，与此同时，人类存在之价值将会接近凡人能力之极限。		118:10.14 (1306.3) 2. Man’s increasing control—the gradual accumulation of the knowledge of the laws of the material world, the purposes of spiritual existence, and the possibilities of the philosophic co-ordination of these two realities. Man, the savage, was helpless before the onslaughts of natural forces, was slavish before the cruel mastery of his own inner fears. Semicivilized man is beginning to unlock the storehouse of the secrets of the natural realms, and his science is slowly but effectively destroying his superstitions while at the same time providing a new and enlarged factual basis for the comprehension of the meanings of philosophy and the values of true spiritual experience. Man, the civilized, will someday achieve relative mastery of the physical forces of his planet; the love of God in his heart will be effectively outpoured as love for his fellow men, while the values of human existence will be nearing the limits of mortal capacity.
118:10.15 (1306.4) 3. 人的宇宙整合 -- 人类洞见的增强和人类经验性成就的增加将他带到与至高性之统一性临在 -- 即天堂三位一体和至高存在者的更紧密和谐中。这便是将至高者之主权在长久安住于光与生命世界上确立之物。这些先进的行星确实是通过追求宇宙真理而达至和谐诗意、至善之美的画面。若对一个行星来说，这种事情能发生，那么对一个系统和大宇宙的更大单元来说，更伟大的事情就能发生，因为它们也会实现一种安住，它表明了对有限性成长之潜势的耗尽。		118:10.15 (1306.4) 3. Man’s universe integration—the increase of human insight plus the increase of human experiential achievement brings him into closer harmony with the unifying presences of Supremacy—Paradise Trinity and Supreme Being. And this is what establishes the sovereignty of the Supreme on the worlds long settled in light and life. Such advanced planets are indeed poems of harmony, pictures of the beauty of achieved goodness attained through the pursuit of cosmic truth. And if such things can happen to a planet, then even greater things can happen to a system and the larger units of the grand universe as they too achieve a settledness indicating the exhaustion of the potentials for finite growth.
118:10.16 (1306.5) 在一个具有这种先进类别的行星上，天意已经变成一种实在物，生命状况互相关联，但这并不仅是因为人已经开始掌控其世界的物质性问题，而且也是因为他已经开始依照宇宙之势而生活了；他逐渐依照至高者的道路而达到万有之父。		118:10.16 (1306.5) On a planet of this advanced order, providence has become an actuality, the circumstances of life are correlated, but this is not only because man has come to dominate the material problems of his world; it is also because he has begun to live according to the trend of the universes; he is following the pathway of Supremacy to the attainment of the Universal Father.
118:10.17 (1306.6) 神之王国在人们的心中，当这一王国在世界上每个人的心中变得实在时，那么神的支配便在那个行星上变得实在了；这便是至高存在者所获得的主权。		118:10.17 (1306.6) The kingdom of God is in the hearts of men, and when this kingdom becomes actual in the heart of every individual on a world, then God’s rule has become actual on that planet; and this is the attained sovereignty of the Supreme Being.
118:10.18 (1306.7) 要认识时间中的天意，人必须要完成实现完美的任务。但人即便此时也能预尝这一天意在其永恒性方面的意涵，只要他细思以下宇宙事实，即万物不论善恶，都会在知神凡人寻求万有之父的过程中合力促其提升。		118:10.18 (1306.7) To realize providence in time, man must accomplish the task of achieving perfection. But man can even now foretaste this providence in its eternity meanings as he ponders the universe fact that all things, be they good or evil, work together for the advancement of God-knowing mortals in their quest for the Father of all.
118:10.19 (1306.8) 随着人们从物质性往上触及灵性，天意变得渐趋可辨。完满灵性洞见的达成，使得扬升人格察觉先前混乱之物当中的和谐。即便是灵质性元慧，也代表了这一方向上的一种真正提升。		118:10.19 (1306.8) Providence becomes increasingly discernible as men reach upward from the material to the spiritual. The attainment of completed spiritual insight enables the ascending personality to detect harmony in what was theretofore chaos. Even morontia mota represents a real advance in this direction.
118:10.20 (1307.1) 天意是未完满的至高者部分显现于未完满的各个宇宙中的总控制，因此，它必定永远是：		118:10.20 (1307.1) Providence is in part the overcontrol of the incomplete Supreme manifested in the incomplete universes, and it must therefore ever be:
118:10.21 (1307.2) 1. 局部性的 -- 由于至高存在者之实在化的未完满性，以及		118:10.21 (1307.2) 1. Partial—due to the incompleteness of the actualization of the Supreme Being, and
118:10.22 (1307.3) 2. 不可预知的 -- 由于受造物态度方面的波动，它永远逐层变化，由此导致了至高者身中看似多变的交互性回应。		118:10.22 (1307.3) 2. Unpredictable—due to the fluctuations in creature attitude, which ever varies from level to level, thus causing apparently variable reciprocal response in the Supreme.
118:10.23 (1307.4) 当人们在诸多生活状况中祈求天意介入时，许多次对其祈祷的答案是他们自身对生活改变的态度。但天意并非是异想天开，它也并非是荒诞离奇和魔法性的。它是各个有限宇宙之强大主权缓慢而又确然的出现，不断演进的受造物偶尔会在其宇宙进展中察觉其庄严临在。天意是空间星系和时间人格体朝向永恒目标之确然行进，起先是在至高者身中，之后是在终极者身中，或许还会在绝对者身中。我们相信在无限中存在同一天意，这便是天堂三位一体由此动员逐个宇宙之宇宙全景图的意志、行动和目的。		118:10.23 (1307.4) When men pray for providential intervention in the circumstances of life, many times the answer to their prayer is their own changed attitudes toward life. But providence is not whimsical, neither is it fantastic nor magical. It is the slow and sure emergence of the mighty sovereign of the finite universes, whose majestic presence the evolving creatures occasionally detect in their universe progressions. Providence is the sure and certain march of the galaxies of space and the personalities of time toward the goals of eternity, first in the Supreme, then in the Ultimate, and perhaps in the Absolute. And in infinity we believe there is the same providence, and this is the will, the actions, the purpose of the Paradise Trinity thus motivating the cosmic panorama of universes upon universes.
118:10.24 (1307.5) [由一位暂居玉苒厦(Urantia)的强大使者所发起。]		118:10.24 (1307.5) [Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]