第130篇		Paper 130
去罗马的路上		On the Way to Rome
130:0.1 (1427.1) 罗马世界之行耗费了耶稣在世上生活的第二十八年大半时间和二十九年全部时间，耶稣和两个来自印度的本地人 -- 戈纳德和他的儿子甘尼德，在公元22年4月26日星期日早上离开耶路撒冷。他们按照预定计划做出他们的旅行，在第二年、即公元23年12月的第十天，在波斯湾的查拉克斯市，耶稣向父子告别。		130:0.1 (1427.1) THE tour of the Roman world consumed most of the twenty-eighth and the entire twenty-ninth year of Jesus’ life on earth. Jesus and the two natives from India—Gonod and his son Ganid—left Jerusalem on a Sunday morning, April 26, a.d. 22. They made their journey according to schedule, and Jesus said good-bye to the father and son in the city of Charax on the Persian Gulf on the tenth day of December the following year, a.d. 23.
130:0.2 (1427.2) 他们从耶路撒冷取道约帕前往凯撒利亚。在凯撒利亚，他们乘上了去往亚历山大的船。从亚历山大，他们乘船前往克里特岛的拉西亚。从克里特岛他们乘船前往迦太基，短暂停靠古利奈。从迦太基他们乘上去往那不勒斯的船，停靠马耳他、锡拉库扎和墨西拿。从那不勒斯他们去往卡普阿，自那里他们经由亚壁古道前往罗马。		130:0.2 (1427.2) From Jerusalem they went to Caesarea by way of Joppa. At Caesarea they took a boat for Alexandria. From Alexandria they sailed for Lasea in Crete. From Crete they sailed for Carthage, touching at Cyrene. At Carthage they took a boat for Naples, stopping at Malta, Syracuse, and Messina. From Naples they went to Capua, whence they traveled by the Appian Way to Rome.
130:0.3 (1427.3) 在他们在罗马逗留之后，他们经由陆路前往塔伦特姆，他们在那里乘船前往希腊雅典，在尼科波利斯和科林斯（注：圣经中译为哥林多）停留。从雅典他们取道特罗阿斯前往以弗所。从以弗所他们乘船前往塞浦路斯，在路上驶进了罗得岛。他们花了相当多时间在塞浦路斯造访和休息，之后乘船前往叙利亚的安提阿。从安提阿他们往南前行至西顿，之后前往大马士革。从那里他们乘坐大篷车前往美索不达米亚，经过塔普萨卡斯和拉里萨。他们在巴比伦花了些时间，访问了乌尔及其他地方，之后前往苏萨。从苏萨他们前往查拉克斯，戈纳德和甘尼德从此地乘船去往印度。		130:0.3 (1427.3) After their stay in Rome they went overland to Tarentum, where they set sail for Athens in Greece, stopping at Nicopolis and Corinth. From Athens they went to Ephesus by way of Troas. From Ephesus they sailed for Cyprus, putting in at Rhodes on the way. They spent considerable time visiting and resting on Cyprus and then sailed for Antioch in Syria. From Antioch they journeyed south to Sidon and then went over to Damascus. From there they traveled by caravan to Mesopotamia, passing through Thapsacus and Larissa. They spent some time in Babylon, visited Ur and other places, and then went to Susa. From Susa they journeyed to Charax, from which place Gonod and Ganid embarked for India.
130:0.4 (1427.4) 正是在大马士革工作的四个月当中，耶稣掌握了戈纳德和甘尼德所说语言的基本知识。在那里的同时，他还花许多时间忙于将希腊语翻译成一种印度语言，并由戈纳德家乡地区的一个本地人所协助。		130:0.4 (1427.4) It was while working four months at Damascus that Jesus had picked up the rudiments of the language spoken by Gonod and Ganid. While there he had labored much of the time on translations from Greek into one of the languages of India, being assisted by a native of Gonod’s home district.
130:0.5 (1427.5) 在这场地中海旅行中，耶稣每天花大约半天教导甘尼德，并在戈纳德的业务会谈和社交接触中担当口译者。每天余下供他支配的时间，他致力于与他的同伴人们做那些亲密的个人接触，那些与该域凡人的亲密交往，描绘了先于他公众侍奉这些年期间他活动的特征。		130:0.5 (1427.5) On this Mediterranean tour Jesus spent about half of each day teaching Ganid and acting as interpreter during Gonod’s business conferences and social contacts. The remainder of each day, which was at his disposal, he devoted to making those close personal contacts with his fellow men, those intimate associations with the mortals of the realm, which so characterized his activities during these years that just preceded his public ministry.
130:0.6 (1427.6) 通过直接的观察和实际的接触，耶稣令他自身熟悉了西方和黎凡特高等物质和精神文明；从戈纳德和他聪明儿子身上，他学到了许多关于印度和中国文明和教化的东西，因为戈纳德本身这个印度公民，曾对这个黄种人的帝国做过三次广泛的旅行。		130:0.6 (1427.6) From firsthand observation and actual contact Jesus acquainted himself with the higher material and intellectual civilization of the Occident and the Levant; from Gonod and his brilliant son he learned a great deal about the civilization and culture of India and China, for Gonod, himself a citizen of India, had made three extensive trips to the empire of the yellow race.
130:0.7 (1427.7) 在这段长期而又亲密的交往期间，年轻人甘尼德从耶稣身上学到了许多。他们彼此发展出了一种巨大的深情，这个孩子的父亲多次尝试劝说耶稣与他们一起返回印度，但耶稣总是拒绝，诉以返回他巴勒斯坦家庭的必要。		130:0.7 (1427.7) Ganid, the young man, learned much from Jesus during this long and intimate association. They developed a great affection for each other, and the lad’s father many times tried to persuade Jesus to return with them to India, but Jesus always declined, pleading the necessity for returning to his family in Palestine.
1. 在约帕 -- 关于约拿的论说 ^top		1. At Joppa—Discourse on Jonah ^top
130:1.1 (1428.1) 在他们在约帕停留期间，耶稣遇到了伽蒂亚，一个非利士人口译者，他为一个制革工人西蒙工作。戈纳德的美索不达米亚代理商们与这个西蒙做了许多生意；因此戈纳德和他儿子希望在他们前往凯撒利亚的路上造访他。当他们在约帕逗留时，耶稣和伽蒂亚成了挚友。这个年轻的非利士人是一个真理寻求者。耶稣则是一个真理给予者；对于玉苒厦(Urantia)上的那代人来说，他就是真理。当一个极好的真理寻求者和一个极好的真理给予者相遇时，结果便是一种出于对崭新真理之体验的极好而又自由的启蒙。		130:1.1 (1428.1) During their stay in Joppa, Jesus met Gadiah, a Philistine interpreter who worked for one Simon a tanner. Gonod’s agents in Mesopotamia had transacted much business with this Simon; so Gonod and his son desired to pay him a visit on their way to Caesarea. While they tarried at Joppa, Jesus and Gadiah became warm friends. This young Philistine was a truth seeker. Jesus was a truth giver; he was the truth for that generation on Urantia. When a great truth seeker and a great truth giver meet, the result is a great and liberating enlightenment born of the experience of new truth.
130:1.2 (1428.2) 一天晚饭后，耶稣和这个年轻的非利士人在海边漫步，并不知道这个“大马士革文士”如此精通希伯来传说的伽蒂亚向耶稣指出船只着陆之地，据说约拿从这儿乘船开始他前往塔施的不幸航行。当他结束他的讲话时，他问了耶稣这个问题：“但你认为大鱼的确真的吞下约拿了吗？”耶稣察觉到这个年青人的生活被这一传说极大影响了，对它的沉思使他牢记下试图逃避责任的蠢念；耶稣因此并未说任何会突然摧毁伽蒂亚当下对实际生活动机之根基的话。在回答这个问题过程中，耶稣说道：“我的朋友，我们都是约拿，要依照神的意志去过生活，每当我们寻求通过奔向遥远的诱惑而逃脱当下的生活责任时，我们由此将自身放在了那些不受真理权威和正义力量所主导影响的直接控制下。逃离责任便是舍弃真理。逃脱光与生命之服务，只能导致那些与自私之执拗鲸鱼的痛苦冲突，它最终会导致黑暗和死亡，除非这些放弃神的约拿愿意回心转意，即便在绝望的深渊中，也去寻求神和他的善。当这些心灰意冷的灵魂真诚寻求神 -- 渴望真理和渴求正义，没有什么能将他们进一步囚禁。无论他们会陷入多大的深渊，当他们全心全意寻求光明时，天上的上主神之灵将会将他们从囚禁中解脱出来；生活中的邪恶境况会将他们吐出到充满更新服务和更明智生活之新鲜机会的干地上。”		130:1.2 (1428.2) One day after the evening meal Jesus and the young Philistine strolled down by the sea, and Gadiah, not knowing that this “scribe of Damascus” was so well versed in the Hebrew traditions, pointed out to Jesus the ship landing from which it was reputed that Jonah had embarked on his ill-fated voyage to Tarshish. And when he had concluded his remarks, he asked Jesus this question: “But do you suppose the big fish really did swallow Jonah?” Jesus perceived that this young man’s life had been tremendously influenced by this tradition, and that its contemplation had impressed upon him the folly of trying to run away from duty; Jesus therefore said nothing that would suddenly destroy the foundations of Gadiah’s present motivation for practical living. In answering this question, Jesus said: “My friend, we are all Jonahs with lives to live in accordance with the will of God, and at all times when we seek to escape the present duty of living by running away to far-off enticements, we thereby put ourselves in the immediate control of those influences which are not directed by the powers of truth and the forces of righteousness. The flight from duty is the sacrifice of truth. The escape from the service of light and life can only result in those distressing conflicts with the difficult whales of selfishness which lead eventually to darkness and death unless such God-forsaking Jonahs shall turn their hearts, even when in the very depths of despair, to seek after God and his goodness. And when such disheartened souls sincerely seek for God—hunger for truth and thirst for righteousness—there is nothing that can hold them in further captivity. No matter into what great depths they may have fallen, when they seek the light with a whole heart, the spirit of the Lord God of heaven will deliver them from their captivity; the evil circumstances of life will spew them out upon the dry land of fresh opportunities for renewed service and wiser living.”
130:1.3 (1428.3) 伽蒂亚被耶稣的教导极大感动了，他们在海边长谈至深夜，在他们回到他们寄宿处之前，他们一起祈祷，也为彼此祈祷。正是这位伽蒂亚听了后来彼得的布道，成了拿撒勒的耶稣的一个深刻信奉者，并在多加的家中一晚与彼得举行了一场难忘的辩论。伽蒂亚与富有制革商人西蒙接纳基督教的最终决定有很大关联。		130:1.3 (1428.3) Gadiah was mightily moved by Jesus’ teaching, and they talked long into the night by the seaside, and before they went to their lodgings, they prayed together and for each other. This was the same Gadiah who listened to the later preaching of Peter, became a profound believer in Jesus of Nazareth, and held a memorable argument with Peter one evening at the home of Dorcas. And Gadiah had very much to do with the final decision of Simon, the wealthy leather merchant, to embrace Christianity.
130:1.4 (1428.4) （在这一对耶稣与他同伴凡人们在这次地中海旅行中亲身活动的叙述中，我们将依照我们的许可，将他的话语顺畅转移成这一呈献之时玉苒厦上通用的现代措辞。）		130:1.4 (1428.4) (In this narrative of the personal work of Jesus with his fellow mortals on this tour of the Mediterranean, we shall, in accordance with our permission, freely translate his words into modern phraseology current on Urantia at the time of this presentation.)
130:1.5 (1429.1) 耶稣与伽蒂亚的最后一次闲谈与善恶的一场讨论有关。这个年轻的非利士人被一种因善与恶在这个世界上并存而产生的不公正感大大困扰了。他说道：“神若在无限意义上是良善的，他何以让我们遭受邪恶所带来的悲伤；究竟谁创造了邪恶？”那些日子里，许多人仍相信神既创造了善，也创造了恶，不过耶稣却从未教导这一谬误。在回答这一问题过程中，耶稣说道：“我的兄弟，神就是爱，因此他必定是善的，他的善是如此伟大和真实，以致他无法容纳微小而又不实的邪恶之物。神是如此正面良善，以致在他身中负面邪恶绝无存在之地。邪恶是那些拒绝善、排斥美和背叛真之人的不成熟选择和无心失误。邪恶只是不成熟所产生的失调以及无知所带来的破坏性和扭曲性影响，邪恶是紧随对光明的不智拒绝后所产生的不可避免黑暗。邪恶是黑暗和不实之物，当被有意识的接纳和故意的赞同时就变成了罪恶。”		130:1.5 (1429.1) Jesus’ last visit with Gadiah had to do with a discussion of good and evil. This young Philistine was much troubled by a feeling of injustice because of the presence of evil in the world alongside the good. He said: “How can God, if he is infinitely good, permit us to suffer the sorrows of evil; after all, who creates evil?” It was still believed by many in those days that God creates both good and evil, but Jesus never taught such error. In answering this question, Jesus said: “My brother, God is love; therefore he must be good, and his goodness is so great and real that it cannot contain the small and unreal things of evil. God is so positively good that there is absolutely no place in him for negative evil. Evil is the immature choosing and the unthinking misstep of those who are resistant to goodness, rejectful of beauty, and disloyal to truth. Evil is only the misadaptation of immaturity or the disruptive and distorting influence of ignorance. Evil is the inevitable darkness which follows upon the heels of the unwise rejection of light. Evil is that which is dark and untrue, and which, when consciously embraced and willfully endorsed, becomes sin.
130:1.6 (1429.2) “你天上的父，经由赋予你选择真理与谬误的能力，创造出了光与生命之正面道路的潜在负面；但这种邪恶所带来的谬误，直到一个智能受造物通过误选了生命之路而令它他们存在之时才真正存在。之后，这种邪恶因这一个有意反叛受造物的明知故犯选择而被抬升为罪恶。这便是为何我们天上的父允许善恶一起相伴直到生命尽头，正如自然让麦子和稗子相伴长到收获之时一样。”在他们随后的讨论令他明白这些重大阐述的真正意涵之后，伽蒂亚对耶稣对他问题的回答完全满意了。		130:1.6 (1429.2) “Your Father in heaven, by endowing you with the power to choose between truth and error, created the potential negative of the positive way of light and life; but such errors of evil are really nonexistent until such a time as an intelligent creature wills their existence by mischoosing the way of life. And then are such evils later exalted into sin by the knowing and deliberate choice of such a willful and rebellious creature. This is why our Father in heaven permits the good and the evil to go along together until the end of life, just as nature allows the wheat and the tares to grow side by side until the harvest.” Gadiah was fully satisfied with Jesus’ answer to his question after their subsequent discussion had made clear to his mind the real meaning of these momentous statements.
2. 在凯撒利亚 ^top		2. At Caesarea ^top
130:2.1 (1429.3) 耶稣和他朋友们因为他们想要搭乘船只的大舵桨被发现有裂开的危险，而在凯撒利亚逗留超出了预期时间。船长决定留在港口，而与此同时，新舵桨正在被造出来。执行这一任务的熟练木工有所短缺，因此耶稣自愿协助。在傍晚期间，耶稣和他朋友们在港口周围担当人行道作用的美丽城墙上漫步，甘尼德极为喜爱耶稣对该城排水系统以及利用潮汐来冲洗城市街道和下水道所凭借手段的解释。这个印度少年对奥古斯都圣殿极为印象深刻，它位于一个高地之上，拱顶上有这位罗马皇帝的一个巨大雕像。在他们逗留的第二个下午，他们三个在一个可容纳两万人的巨大圆形露天剧场出席了一场演出，那天晚上他们去往一家剧院观看了一场希腊戏剧。这些是甘尼德所曾见到的这类最早表演，他向耶稣问了有关它们的许多问题。在第三天早上，他们正式参观了总督的官邸，因为凯撒利亚是巴勒斯坦的首府以及罗马行政长官的居住地。		130:2.1 (1429.3) Jesus and his friends tarried in Caesarea beyond the time expected because one of the huge steering paddles of the vessel on which they intended to embark was discovered to be in danger of cleaving. The captain decided to remain in port while a new one was being made. There was a shortage of skilled woodworkers for this task, so Jesus volunteered to assist. During the evenings Jesus and his friends strolled about on the beautiful wall which served as a promenade around the port. Ganid greatly enjoyed Jesus’ explanation of the water system of the city and the technique whereby the tides were utilized to flush the city’s streets and sewers. This youth of India was much impressed with the temple of Augustus, situated upon an elevation and surmounted by a colossal statue of the Roman emperor. The second afternoon of their stay the three of them attended a performance in the enormous amphitheater which could seat twenty thousand persons, and that night they went to a Greek play at the theater. These were the first exhibitions of this sort Ganid had ever witnessed, and he asked Jesus many questions about them. On the morning of the third day they paid a formal visit to the governor’s palace, for Caesarea was the capital of Palestine and the residence of the Roman procurator.
130:2.2 (1429.4) 在他们旅馆也住着一个来自蒙古的商人，由于这个远东人希腊语说得相当好，耶稣与他有过几次长的闲谈。这个人对耶稣的生活哲学极为印象深刻，也从未忘记他关于“凭借每天服从于天父意志之方式在世上过天国般生活”的智慧话语。这个商人是个道教徒，他因此已成为一个万有性神灵教义的强烈信奉者。当他返回蒙古时，他开始向他的邻居以及他的商业伙伴们教导这些先进的真理，作为这些活动的一个直接结果，他的大儿子决定成为一个道士。这个年轻人在他一生中代表先进真理施加了一种极大的影响，并被一个儿子和一个孙子所效仿，他们同样忠诚献身于一神 -- 即天上至高支配者的教义。		130:2.2 (1429.4) At their inn there also lodged a merchant from Mongolia, and since this Far-Easterner talked Greek fairly well, Jesus had several long visits with him. This man was much impressed with Jesus’ philosophy of life and never forgot his words of wisdom regarding “the living of the heavenly life while on earth by means of daily submission to the will of the heavenly Father.” This merchant was a Taoist, and he had thereby become a strong believer in the doctrine of a universal Deity. When he returned to Mongolia, he began to teach these advanced truths to his neighbors and to his business associates, and as a direct result of such activities, his eldest son decided to become a Taoist priest. This young man exerted a great influence in behalf of advanced truth throughout his lifetime and was followed by a son and a grandson who likewise were devotedly loyal to the doctrine of the One God—the Supreme Ruler of Heaven.
130:2.3 (1430.1) 尽管在费拉德菲亚拥有其总部的早期基督教会之东方分支，比耶路撒冷的兄弟们更为忠诚的信守耶稣的教导，但令人遗憾的是，没有像彼得这样的人进入中国，或是像保罗这样的人进入印度，那时那里的灵性土壤如此有利于播下崭新天国福音的种子。耶稣的这些教导，正如他们被费拉德菲亚人所持有的一样，本该如同彼得和保罗在西方所宣扬的一样，在这些灵性饥渴的亚洲民族心上产生一种即时而又有效的吸引力。		130:2.3 (1430.1) While the eastern branch of the early Christian church, having its headquarters at Philadelphia, held more faithfully to the teachings of Jesus than did the Jerusalem brethren, it was regrettable that there was no one like Peter to go into China, or like Paul to enter India, where the spiritual soil was then so favorable for planting the seed of the new gospel of the kingdom. These very teachings of Jesus, as they were held by the Philadelphians, would have made just such an immediate and effective appeal to the minds of the spiritually hungry Asiatic peoples as did the preaching of Peter and Paul in the West.
130:2.4 (1430.2) 与耶稣一起一天忙于舵桨的众多年轻人中的一个，对他在他们于修船厂中劳作时不时随口说出的话语变得十分感兴趣。当耶稣暗示天上的父对他世上子女的福祉感兴趣时，这个年轻的希腊人安奈克山德说道：“若诸神对我感兴趣，那么为何他们不除掉这个作坊的残忍不公包工头？”当耶稣如下回答他时，他吃惊了，“由于你知道仁慈之道并重视正义，或许诸神已将这个犯错之人带到你近旁，以致你可以将他带入这一更好的道路，或许你就是令这个兄弟对所有其他人更为宜人的盐；也就是说，若你尚未丧失你味道的话。实际上，这个人是你的老师，因为他邪恶的方式不友好地影响了你。何不凭借善之力量而宣称对恶之掌控，由此而成为你们二人之间所有关系的主人呢？我预测，若你给它一个公平而鲜活的机会，你身中之善能够克服他身中之恶。在凡人生存过程中，没有什么比在与错误和邪恶的胜利斗争中享受令物质生活与灵性能量和神性真理相合作所带来愉悦更为迷人的冒险了。对端坐于灵性黑暗中的凡人来说，成为灵性之光的鲜活管道是一种非凡而又焕然一新的体验。若你比这个人被赐予更多真理，那么他的需求应该会向你发出挑战。当然，你不是一个站在海边观看一个不会游泳同伴死去的懦夫！与他淹没在水中的身体相比，这个人挣扎于黑暗之中的灵魂还会有多少价值！”		130:2.4 (1430.2) One of the young men who worked with Jesus one day on the steering paddle became much interested in the words which he dropped from hour to hour as they toiled in the shipyard. When Jesus intimated that the Father in heaven was interested in the welfare of his children on earth, this young Greek, Anaxand, said: “If the Gods are interested in me, then why do they not remove the cruel and unjust foreman of this workshop?” He was startled when Jesus replied, “Since you know the ways of kindness and value justice, perhaps the Gods have brought this erring man near that you may lead him into this better way. Maybe you are the salt which is to make this brother more agreeable to all other men; that is, if you have not lost your savor. As it is, this man is your master in that his evil ways unfavorably influence you. Why not assert your mastery of evil by virtue of the power of goodness and thus become the master of all relations between the two of you? I predict that the good in you could overcome the evil in him if you gave it a fair and living chance. There is no adventure in the course of mortal existence more enthralling than to enjoy the exhilaration of becoming the material life partner with spiritual energy and divine truth in one of their triumphant struggles with error and evil. It is a marvelous and transforming experience to become the living channel of spiritual light to the mortal who sits in spiritual darkness. If you are more blessed with truth than is this man, his need should challenge you. Surely you are not the coward who could stand by on the seashore and watch a fellow man who could not swim perish! How much more of value is this man’s soul floundering in darkness compared to his body drowning in water!”
130:2.5 (1430.3) 安奈克山德被耶稣话语极大打动了。不久他告诉了他上级耶稣所说的话，那晚他们两个就他们灵魂的福祉向耶稣寻求建议。后来，在基督教讯息在凯撒利亚得以宣扬时，这两个人，一个是希腊人，一个是罗马人，信奉了菲利普的讲道，成了他所建教会的突出成员。之后这个年轻希腊人被任命为罗马百夫长柯尼利厄斯的管家，后者通过彼得的侍奉而成为一个信奉者。安奈克山德继续向那些端坐于黑暗中的人侍奉光明，直到保罗被囚于凯撒利亚之时，那时他在照顾两万犹太人大屠杀中的受难者和垂死者时意外死去了。		130:2.5 (1430.3) Anaxand was mightily moved by Jesus’ words. Presently he told his superior what Jesus had said, and that night they both sought Jesus’ advice as to the welfare of their souls. And later on, after the Christian message had been proclaimed in Caesarea, both of these men, one a Greek and the other a Roman, believed Philip’s preaching and became prominent members of the church which he founded. Later this young Greek was appointed the steward of a Roman centurion, Cornelius, who became a believer through Peter’s ministry. Anaxand continued to minister light to those who sat in darkness until the days of Paul’s imprisonment at Caesarea, when he perished, by accident, in the great slaughter of twenty thousand Jews while he ministered to the suffering and dying.
130:2.6 (1431.1) 到这时，甘尼德逐渐开始了解到他的老师如何花他的闲暇到这场对他同伴人们不同寻常的亲身侍奉中，这个年轻的印度人着手要找出这些不间断活动的动机。他问道：“你为何令自身如此持续忙于与陌生人的这些闲谈？”耶稣回答到：“甘尼德，对于知神之人来说，没有人是陌生人。在找到天上之父的经历中，你会发现所有人都是你的兄弟，一个人享受与一个新发现兄弟见面的愉悦看似奇怪吗？与一个人的兄弟姐妹相识，了解他们的问题并学会去爱他们，是至高的生活体验。”		130:2.6 (1431.1) Ganid was, by this time, beginning to learn how his tutor spent his leisure in this unusual personal ministry to his fellow men, and the young Indian set about to find out the motive for these incessant activities. He asked, “Why do you occupy yourself so continuously with these visits with strangers?” And Jesus answered: “Ganid, no man is a stranger to one who knows God. In the experience of finding the Father in heaven you discover that all men are your brothers, and does it seem strange that one should enjoy the exhilaration of meeting a newly discovered brother? To become acquainted with one’s brothers and sisters, to know their problems and to learn to love them, is the supreme experience of living.”
130:2.7 (1431.2) 这是一场一直持续到深夜的讨论，在这个过程中，这个年轻人请求耶稣告诉他神之意志与也被称为意志的人类心智选择行动之间的差异。耶稣大体上说道：神之意志便是神之道，即在面对任何潜在选项时与神之选择的合作关系。因此，要履行神之意志，便是变得越来越像神一样的渐进性经历，而神是所有真、美、善事物的源头和天命。人之意志便是人之道，凡人选择成为和要做的总计和实质。意志是一个自觉性存有有意的选择，它会导致基于智能反思的决定行为。		130:2.7 (1431.2) This was a conference which lasted well into the night, in the course of which the young man requested Jesus to tell him the difference between the will of God and that human mind act of choosing which is also called will. In substance Jesus said: The will of God is the way of God, partnership with the choice of God in the face of any potential alternative. To do the will of God, therefore, is the progressive experience of becoming more and more like God, and God is the source and destiny of all that is good and beautiful and true. The will of man is the way of man, the sum and substance of that which the mortal chooses to be and do. Will is the deliberate choice of a self-conscious being which leads to decision-conduct based on intelligent reflection.
130:2.8 (1431.3) 那天下午，耶稣和甘尼德二人享受了和一只非常聪明的牧羊犬玩耍，甘尼德想要知道这只狗是否有灵魂，它是否有意志，耶稣回应他的诸多问题说道：“这只狗拥有心智，能够了解它的主人、即物质性人类但却不能够了解神，神是灵；因此这只狗并不拥有灵性本质，也无法享有灵性体验。这只狗或许有一种源于自然且被训练所增强的意志，但这样一种心智力量并非是一种灵性力量，它也无法与人类意志相比，由于它不是反思性的 -- 它并非是识别更高道德意涵或选择灵性永恒价值的结果。正是对灵性识别和真理选择之能力的拥有，使得凡人成为一个道德性存有，一个被赋予了灵性责任之属性和永恒续存之潜力的受造物。”耶稣继续解释道，正是动物身上这种心智能力的缺乏，使得动物世界永远不可能在时间中发展出语言，或在永恒中体验到任何等同于人格续存的东西。作为这天教导的结果，甘尼德不再怀有人类灵魂转生到动物体内的信仰。		130:2.8 (1431.3) That afternoon Jesus and Ganid had both enjoyed playing with a very intelligent shepherd dog, and Ganid wanted to know whether the dog had a soul, whether it had a will, and in response to his questions Jesus said: “The dog has a mind which can know material man, his master, but cannot know God, who is spirit; therefore the dog does not possess a spiritual nature and cannot enjoy a spiritual experience. The dog may have a will derived from nature and augmented by training, but such a power of mind is not a spiritual force, neither is it comparable to the human will, inasmuch as it is not reflective—it is not the result of discriminating higher and moral meanings or choosing spiritual and eternal values. It is the possession of such powers of spiritual discrimination and truth choosing that makes mortal man a moral being, a creature endowed with the attributes of spiritual responsibility and the potential of eternal survival.” Jesus went on to explain that it is the absence of such mental powers in the animal which makes it forever impossible for the animal world to develop language in time or to experience anything equivalent to personality survival in eternity. As a result of this day’s instruction Ganid never again entertained belief in the transmigration of the souls of men into the bodies of animals.
130:2.9 (1431.4) 第二天，甘尼德与他父亲细谈了所有这一切，正是在回答戈纳德问题的过程中，耶稣解释道“完全忙于做出只与动物性生存之物质性问题相关之凡世决定的人类意志注定会在时间中灭亡。那些做出全心道德决定和无条件灵性选择的人由此会逐步与内驻神性之灵相认同，藉此它们渐趋被转化成具有永恒续存性之价值 -- 即神性服务的无尽进展。”		130:2.9 (1431.4) The next day Ganid talked all this over with his father, and it was in answer to Gonod’s question that Jesus explained that “human wills which are fully occupied with passing only upon temporal decisions having to do with the material problems of animal existence are doomed to perish in time. Those who make wholehearted moral decisions and unqualified spiritual choices are thus progressively identified with the indwelling and divine spirit, and thereby are they increasingly transformed into the values of eternal survival—unending progression of divine service.”
130:2.10 (1431.5) 正是在这同一天，我们第一次听到那一重大真理，以现代术语来陈述则表示成：“意志是那种使得主观意识客观表达自身并体验渴望似神般现象的人类心智显现。”正是在这同一意义上，每个反思的、具有灵性心智的人类可以变得有创造性。		130:2.10 (1431.5) It was on this same day that we first heard that momentous truth which, stated in modern terms, would signify: “Will is that manifestation of the human mind which enables the subjective consciousness to express itself objectively and to experience the phenomenon of aspiring to be Godlike.” And it is in this same sense that every reflective and spiritually minded human being can become creative.
3. 在亚历山大 ^top		3. At Alexandria ^top
130:3.1 (1432.1) 在凯撒利亚是一场多事的造访，当船准备好时，耶稣和他的两个朋友在一天中午启程前往埃及的亚历山大。		130:3.1 (1432.1) It had been an eventful visit at Caesarea, and when the boat was ready, Jesus and his two friends departed at noon one day for Alexandria in Egypt.
130:3.2 (1432.2) 这三个人享受了一段去往亚历山大的最为令人愉快的航程。甘尼德对这次航行感到高兴，并让耶稣忙着回答问题。当他们接近这个城市港口时，这个年轻人被法罗斯岛大灯塔所震撼了，后者位于一个岛上，亚历山大与它通过一条防洪堤与大陆相连，由此创造出两个非凡的港口，并从而使得亚历山大成为亚、欧、非洲海上商业交汇地。这个灯塔曾是这个世界的七大奇观之一，是所有后继灯塔的先驱。他们一早起来观看这一壮观的人类救生装置，在甘尼德的惊叹声中，耶稣说道：“你，我的孩子，在你返回印度时将会像这灯塔一样，甚至在你父亲安息之后；你对于那些在你周围端坐于黑暗中的人来说，将会变成生命之光一样，向所有渴望平安抵达救赎之港的人指明道路。”当甘尼德紧握耶稣的手时，他说道：“我会的。”		130:3.2 (1432.2) The three enjoyed a most pleasant passage to Alexandria. Ganid was delighted with the voyage and kept Jesus busy answering questions. As they approached the city’s harbor, the young man was thrilled by the great lighthouse of Pharos, located on the island which Alexander had joined by a mole to the mainland, thus creating two magnificent harbors and thereby making Alexandria the maritime commercial crossroads of Africa, Asia, and Europe. This great lighthouse was one of the seven wonders of the world and was the forerunner of all subsequent lighthouses. They arose early in the morning to view this splendid lifesaving device of man, and amidst the exclamations of Ganid Jesus said: “And you, my son, will be like this lighthouse when you return to India, even after your father is laid to rest; you will become like the light of life to those who sit about you in darkness, showing all who so desire the way to reach the harbor of salvation in safety.” And as Ganid squeezed Jesus’ hand, he said, “I will.”
130:3.3 (1432.3) 我们再次要说的是，当早期的基督教导师们教他们注意力如此专注投向罗马世界的西方文明时，他们犯了一个巨大的错误。耶稣的教导，正如一世纪的美索不达米亚信奉者们所持守的，本应很容易被亚洲笃信宗教者们形成的各种团体所接受。		130:3.3 (1432.3) And again we remark that the early teachers of the Christian religion made a great mistake when they so exclusively turned their attention to the western civilization of the Roman world. The teachings of Jesus, as they were held by the Mesopotamian believers of the first century, would have been readily received by the various groups of Asiatic religionists.
130:3.4 (1432.4) 到他们登陆后第四个小时，他们便在一条一百英尺（约三十米）宽、五英里（八公里）长的又宽又长大道东端附近得以安顿下来，这条大道往外一直延伸到这个百万人城市的西端。在最先纵览了这个城市主要名胜 -- 大学（博物馆）、图书馆、亚历山大大帝的帝陵、宫殿、海神圣殿、剧院和体育馆之后，戈纳德令自身忙于业务，而耶稣和甘尼德则去往世界上最大的图书馆。这里汇集了来自所有文明世界的近百万手稿：希腊、罗马、巴勒斯坦、帕提亚、印度、中国，甚至日本。在这个图书馆里，甘尼德看到了全世界印度文献的最大收藏；在他们逗留亚历山大期间，他们每天花些时间在这里。耶稣告诉了甘尼德关于希伯来圣经在这个地方被翻译成希腊文。他们反复讨论了这个世界的所有宗教，耶稣尽力向这个年轻的智者指出每个宗教中的真理，并总是添加道：“不过雅威是从麦基洗德启示和亚伯拉罕圣约发展出来的神，犹太人是亚伯拉罕的后代，并随后占据了麦基洗德在其上生活和教导过的土地，从这儿他将导师们派向全世界；他们的宗教最终比任何其他世界性宗教更为清晰描绘了被认识为万有之父的以色列上主神。”		130:3.4 (1432.4) By the fourth hour after landing they were settled near the eastern end of the long and broad avenue, one hundred feet wide and five miles long, which stretched on out to the western limits of this city of one million people. After the first survey of the city’s chief attractions—university (museum), library, the royal mausoleum of Alexander, the palace, temple of Neptune, theater, and gymnasium—Gonod addressed himself to business while Jesus and Ganid went to the library, the greatest in the world. Here were assembled nearly a million manuscripts from all the civilized world: Greece, Rome, Palestine, Parthia, India, China, and even Japan. In this library Ganid saw the largest collection of Indian literature in all the world; and they spent some time here each day throughout their stay in Alexandria. Jesus told Ganid about the translation of the Hebrew scriptures into Greek at this place. And they discussed again and again all the religions of the world, Jesus endeavoring to point out to this young mind the truth in each, always adding: “But Yahweh is the God developed from the revelations of Melchizedek and the covenant of Abraham. The Jews were the offspring of Abraham and subsequently occupied the very land wherein Melchizedek had lived and taught, and from which he sent teachers to all the world; and their religion eventually portrayed a clearer recognition of the Lord God of Israel as the Universal Father in heaven than any other world religion.”
130:3.5 (1432.5) 在耶稣指导下，甘尼德对承认一个万有性神灵的所有那些世界性宗教的教导做了一下收集，尽管它们或许也多少给了从属神灵认可。在不少讨论后，耶稣和甘尼德断定，罗马人在其宗教中没有真正的神，他们的宗教仅仅是帝王崇拜。他们还断定，希腊人拥有哲学，但却几难是一个具有人格性之神的宗教。他们舍弃了由于其多重性所带来困惑的秘教，因为它们关于神灵的多样概念似乎是出自其他更古老的宗教。		130:3.5 (1432.5) Under Jesus’ direction Ganid made a collection of the teachings of all those religions of the world which recognized a Universal Deity, even though they might also give more or less recognition to subordinate deities. After much discussion Jesus and Ganid decided that the Romans had no real God in their religion, that their religion was hardly more than emperor worship. The Greeks, they concluded, had a philosophy but hardly a religion with a personal God. The mystery cults they discarded because of the confusion of their multiplicity, and because their varied concepts of Deity seemed to be derived from other and older religions.
130:3.6 (1433.1) 尽管这些翻译是在亚历山大做出的，但直到他们在罗马逗留将近结束之时，甘尼德才最终整理这些收集和添加他自己个人结论。他非常惊奇地发现，这个世界神圣文献的最优秀作者们都多多少少清晰承认一个永恒之神的存在，并就他的品格和他与凡人的关系极为意见一致。		130:3.6 (1433.1) Although these translations were made at Alexandria, Ganid did not finally arrange these selections and add his own personal conclusions until near the end of their sojourn in Rome. He was much surprised to discover that the best of the authors of the world’s sacred literature all more or less clearly recognized the existence of an eternal God and were much in agreement with regard to his character and his relationship with mortal man.
130:3.7 (1433.2) 耶稣和甘尼德在他们逗留亚历山大期间花了很多时间在博物馆。这个博物馆不是珍品的收藏处，而是一所充满美术、科学和文学的大学。博学的教授们在这里每天给予日常讲座，在那些日子里，这里是西方世界的智性中心。日复一日，耶稣向甘尼德口译这些讲座；在第二周当中一天，这个年轻人大声说：“约书亚老师，你比这些教授知道的更多；你该站起来告诉他们你告诉过我的伟大事情；他们因太多思考而迷糊了。我要对我父亲说，来让他安排它。”耶稣微笑着说道：“你是一个值得赞赏的学生，但这些老师并不介意你和我该指导他们。非灵性学习所产生的自傲在人类经历中是一件变化莫测之事。真正的老师通过不断保持为一位学习者而保有其智性完备。”		130:3.7 (1433.2) Jesus and Ganid spent much time in the museum during their stay in Alexandria. This museum was not a collection of rare objects but rather a university of fine art, science, and literature. Learned professors here gave daily lectures, and in those times this was the intellectual center of the Occidental world. Day by day Jesus interpreted the lectures to Ganid; one day during the second week the young man exclaimed: “Teacher Joshua, you know more than these professors; you should stand up and tell them the great things you have told me; they are befogged by much thinking. I shall speak to my father and have him arrange it.” Jesus smiled, saying: “You are an admiring pupil, but these teachers are not minded that you and I should instruct them. The pride of unspiritualized learning is a treacherous thing in human experience. The true teacher maintains his intellectual integrity by ever remaining a learner.”
130:3.8 (1433.3) 亚历山大是一个有着融合性西方文化的城市，是世界上仅次于罗马的最大而又最为壮丽的城市。这里坐落着世界上最大的犹太教会堂，是亚历山大犹太教公会管理机构、即七十位支配长老的所在地。		130:3.8 (1433.3) Alexandria was the city of the blended culture of the Occident and next to Rome the largest and most magnificent in the world. Here was located the largest Jewish synagogue in the world, the seat of government of the Alexandria Sanhedrin, the seventy ruling elders.
130:3.9 (1433.4) 在戈纳德进行业务的许多人中间，有某个犹太人银行业者叫亚历山大，他的兄弟斐洛是那时有名的宗教哲学家。斐洛忙于将希腊哲学与希伯来神学相调和的值得赞赏却又极为困难的任务。甘尼德与耶稣谈论了许多关于斐洛的教导，并期待参加他的一些讲座，但在他们逗留于亚历山大期间，这个有名的讲希腊语的犹太人却卧病在床。		130:3.9 (1433.4) Among the many men with whom Gonod transacted business was a certain Jewish banker, Alexander, whose brother, Philo, was a famous religious philosopher of that time. Philo was engaged in the laudable but exceedingly difficult task of harmonizing Greek philosophy and Hebrew theology. Ganid and Jesus talked much about Philo’s teachings and expected to attend some of his lectures, but throughout their stay at Alexandria this famous Hellenistic Jew lay sick abed.
130:3.10 (1433.5) 耶稣向甘尼德称赞了希腊哲学和斯多葛派学说的许多内容，但他令这个孩子印象深刻的真理是，这些信仰体系，像他自己民族某些不明确教导一样，仅在它们引领人们找到神并享受一种知晓这位永恒者的鲜活体验意义上来说是宗教性的。		130:3.10 (1433.5) Jesus commended to Ganid much in the Greek philosophy and the Stoic doctrines, but he impressed upon the lad the truth that these systems of belief, like the indefinite teachings of some of his own people, were religions only in the sense that they led men to find God and enjoy a living experience in knowing the Eternal.
4. 关于实相的论说 ^top		4. Discourse on Reality ^top
130:4.1 (1433.6) 在他们离开亚历山大之前的那晚，甘尼德和耶稣与一位在大学讲授柏拉图教导的管理机构教授进行了一次长谈。耶稣为这个博学的希腊老师做口译，但并未加入他自身的教导以反驳希腊哲学。戈纳德那天傍晚出去办业务；因此在教授离开后，这个老师和他的学生对于柏拉图的学说进行了一场长时间的坦率交谈。尽管耶稣对某些希腊教导给予了有条件的赞同，它们与以下理论、即这个世界的物质性事物是不可见却又更为实质性灵性实相之阴影反射相关，但他却寻求为这个孩子的思考奠定一个更为可靠的根基；因此他开始了一场关于宇宙实相之本质的长时间论说。实质上，用现代措辞，耶稣向甘尼德说道：		130:4.1 (1433.6) The night before they left Alexandria Ganid and Jesus had a long visit with one of the government professors at the university who lectured on the teachings of Plato. Jesus interpreted for the learned Greek teacher but injected no teaching of his own in refutation of the Greek philosophy. Gonod was away on business that evening; so, after the professor had departed, the teacher and his pupil had a long and heart-to-heart talk about Plato’s doctrines. While Jesus gave qualified approval of some of the Greek teachings which had to do with the theory that the material things of the world are shadowy reflections of invisible but more substantial spiritual realities, he sought to lay a more trustworthy foundation for the lad’s thinking; so he began a long dissertation concerning the nature of reality in the universe. In substance and in modern phraseology Jesus said to Ganid:
130:4.2 (1434.1) 宇宙实相的源头是无限者。有限造物的物质性事物是这位永恒之神天堂模式和万有性心智的时空反响。物理世界中的因果关系，智性世界中的自我意识，以及灵性世界中的渐进自我 -- 这些投射在宇宙标尺上、结合了永恒相关性、经历了完美品质和神性价值的实相，构成了至高者的实相。但在一个不断变化的宇宙中，产生因果、智能和灵性经验之原初人格本体却是不变的、绝对的。除了已达至具有绝对性物理地位、智能接纳和灵性身份的绝对者们以外，所有事物，即便处于具有无限价值和神性品质的永恒宇宙中，也的确会时常变化。		130:4.2 (1434.1) The source of universe reality is the Infinite. The material things of finite creation are the time-space repercussions of the Paradise Pattern and the Universal Mind of the eternal God. Causation in the physical world, self-consciousness in the intellectual world, and progressing selfhood in the spirit world—these realities, projected on a universal scale, combined in eternal relatedness, and experienced with perfection of quality and divinity of value—constitute the reality of the Supreme. But in an ever-changing universe the Original Personality of causation, intelligence, and spirit experience is changeless, absolute. All things, even in an eternal universe of limitless values and divine qualities, may, and oftentimes do, change except the Absolutes and that which has attained the physical status, intellectual embrace, or spiritual identity which is absolute.
130:4.3 (1434.2) 一个有限受造物所能进展到的最高层次，是对万有之父的认知和对至高者的知晓。即便那时，这些具有终局性天命的存有也会在物理世界的运动中及其物质现象中继续经历变化。同样，他们也在其灵性宇宙、在其对智性宇宙加深理解和反应的渐增意识之不断提升中，保持对自我进展的觉知。只有在意志的完美和谐和一致中，受造物才能变得与造物主合一；只有受造物通过始终令自己的有限人格性意志与造物主的神性意志相一致而不断生活于时间和永恒中，这样一种神性状态才会得以达成和保持。在神的一个扬升之子的灵魂和心智中，履行父之意志的愿望必定是至高性的和主导性的。		130:4.3 (1434.2) The highest level to which a finite creature can progress is the recognition of the Universal Father and the knowing of the Supreme. And even then such beings of finality destiny go on experiencing change in the motions of the physical world and in its material phenomena. Likewise do they remain aware of selfhood progression in their continuing ascension of the spiritual universe and of growing consciousness in their deepening appreciation of, and response to, the intellectual cosmos. Only in the perfection, harmony, and unanimity of will can the creature become as one with the Creator; and such a state of divinity is attained and maintained only by the creature’s continuing to live in time and eternity by consistently conforming his finite personal will to the divine will of the Creator. Always must the desire to do the Father’s will be supreme in the soul and dominant over the mind of an ascending son of God.
130:4.4 (1434.3) 一个独眼之人永远无法指望观想透视图纸深度。一个独眼的物质性科学家或是独眼的灵性神秘主义者和讽喻者，永远无法准确观想和充分理解宇宙实相之深度。受造物经验之所有真正价值，隐藏在认知的深度中。		130:4.4 (1434.3) A one-eyed person can never hope to visualize depth of perspective. Neither can single-eyed material scientists nor single-eyed spiritual mystics and allegorists correctly visualize and adequately comprehend the true depths of universe reality. All true values of creature experience are concealed in depth of recognition.
130:4.5 (1434.4) 无心智之因无法从粗糙简单物中演进出精致复杂物，无灵性之经验也无法从时间类凡人的物质性心智中演进出具有永恒续存性的神性品格。如此专门描绘这一无限神灵特性的一个宇宙属性的，是能在渐进性神灵达成中续存的人格这一无尽的创造性赠与。		130:4.5 (1434.4) Mindless causation cannot evolve the refined and complex from the crude and the simple, neither can spiritless experience evolve the divine characters of eternal survival from the material minds of the mortals of time. The one attribute of the universe which so exclusively characterizes the infinite Deity is this unending creative bestowal of personality which can survive in progressive Deity attainment.
130:4.6 (1434.5) 人格是能够与无限变化的共存、与此同时在所有这些变化存在过程中及之后永远保留其身份的那一宇宙赋予，那一宇宙实相层面。		130:4.6 (1434.5) Personality is that cosmic endowment, that phase of universal reality, which can coexist with unlimited change and at the same time retain its identity in the very presence of all such changes, and forever afterward.
130:4.7 (1434.6) 生命是原初宇宙之因对各种宇宙状况之需求和可能性的适应，它通过对万有性心智的行动和神之灵性火花的激活而形成，而神就是灵。生命之意涵在于其适应性；生命之价值在于其进展性 -- 即便对于有神之意识的高度而言。		130:4.7 (1434.6) Life is an adaptation of the original cosmic causation to the demands and possibilities of universe situations, and it comes into being by the action of the Universal Mind and the activation of the spirit spark of the God who is spirit. The meaning of life is its adaptability; the value of life is its progressability—even to the heights of God-consciousness.
130:4.8 (1434.7) 有自我意识的生命对宇宙之不适会导致宇宙不和谐。人格意志与诸宇宙趋势的最终分歧，会以智性隔离、即人格隔离而告终。内驻灵性领航员的丧失会伴随灵性存在之终止而发生。那么，不断进展的智能生命本身就变成一个表达神性造物主意志的有意图宇宙之存在的无可辩驳证据。而这一生命以总体方式奋力趋向更高价值，以万有之父作为其最终目标。		130:4.8 (1434.7) Misadaptation of self-conscious life to the universe results in cosmic disharmony. Final divergence of personality will from the trend of the universes terminates in intellectual isolation, personality segregation. Loss of the indwelling spirit pilot supervenes in spiritual cessation of existence. Intelligent and progressing life becomes then, in and of itself, an incontrovertible proof of the existence of a purposeful universe expressing the will of a divine Creator. And this life, in the aggregate, struggles toward higher values, having for its final goal the Universal Father.
130:4.9 (1435.1) 除了对智力的高等而又准灵性的服侍以外，人类仅在某种程度上拥有高于动物层次的心智。因此，（并不拥有崇拜和智慧的）动物无法体验超意识、即意识中的意识。动物心智仅会意识到客观宇宙。		130:4.9 (1435.1) Only in degree does man possess mind above the animal level aside from the higher and quasi-spiritual ministrations of intellect. Therefore animals (not having worship and wisdom) cannot experience superconsciousness, consciousness of consciousness. The animal mind is only conscious of the objective universe.
130:4.10 (1435.2) 知识是物质性或是辨别事实性心智所属范围。真理则是有意识知晓神的、被灵性赋予的才智所在的领域。知识是可展示性的；真理则是体验性的。知识是心智的一种所有物；真理则是灵魂、即渐进性自我的一种体验。知识是非灵性层次的一种职能，真理则是诸宇宙心智兼灵性层次的一个方面。物质性心智之眼会感知到一个充满事实性知识的世界；灵性化才智之眼则会辨别出一个具有真正价值的世界。这两种得以同步和协调了的视野，则会展示出实相世界，在这其中，智慧依据进展性个人体验而阐释宇宙现象。		130:4.10 (1435.2) Knowledge is the sphere of the material or fact-discerning mind. Truth is the domain of the spiritually endowed intellect that is conscious of knowing God. Knowledge is demonstrable; truth is experienced. Knowledge is a possession of the mind; truth an experience of the soul, the progressing self. Knowledge is a function of the nonspiritual level; truth is a phase of the mind-spirit level of the universes. The eye of the material mind perceives a world of factual knowledge; the eye of the spiritualized intellect discerns a world of true values. These two views, synchronized and harmonized, reveal the world of reality, wherein wisdom interprets the phenomena of the universe in terms of progressive personal experience.
130:4.11 (1435.3) 谬误（邪恶）是种不完美性的惩罚。不完美性品质或不适应性事实，会通过批判性观察和科学性分析而在物质性层次上得以揭示出来；还会通过人类体验而在道德层次上得以揭示出来。邪恶的存在，构成了心智之不准确性和演进自我之不成熟性的证据。因此，邪恶也是一种在宇宙阐释方面不完美性的一种量度。犯错误的可能性在智慧获得方面、即从部分和暂时物进展到完满和永恒物，从相对和不完美物进展到最终和完美化物计划方面是固有的。谬误是必定不可避免落到人类臻至天堂完美之不断扬升宇宙道路上的相对不完满性之阴影。谬误（邪恶）并不是一种实在的宇宙品质；它仅是对于至高者和终结者诸个扬升层次相关之不完满有限者所具不完美性方面的一种相对性观察。		130:4.11 (1435.3) Error (evil) is the penalty of imperfection. The qualities of imperfection or facts of misadaptation are disclosed on the material level by critical observation and by scientific analysis; on the moral level, by human experience. The presence of evil constitutes proof of the inaccuracies of mind and the immaturity of the evolving self. Evil is, therefore, also a measure of imperfection in universe interpretation. The possibility of making mistakes is inherent in the acquisition of wisdom, the scheme of progressing from the partial and temporal to the complete and eternal, from the relative and imperfect to the final and perfected. Error is the shadow of relative incompleteness which must of necessity fall across man’s ascending universe path to Paradise perfection. Error (evil) is not an actual universe quality; it is simply the observation of a relativity in the relatedness of the imperfection of the incomplete finite to the ascending levels of the Supreme and Ultimate.
130:4.12 (1435.4) 尽管耶稣以最适于这个孩子理解的语言告诉了他所有这一切，但在讨论结束时，甘尼德却眼皮发沉，并很快就酣然入睡了。他们第二天一大早起来去登上开往克里特岛拉西亚的船。但在他们上船之前，这个孩子关于邪恶还有进一步的问题要问，耶稣回答道：		130:4.12 (1435.4) Although Jesus told all this to the lad in language best suited to his comprehension, at the end of the discussion Ganid was heavy of eye and was soon lost in slumber. They rose early the next morning to go aboard the boat bound for Lasea on the island of Crete. But before they embarked, the lad had still further questions to ask about evil, to which Jesus replied:
130:4.13 (1435.5) 邪恶是一种相对性概念，它出于对诸多不完美的观察，后者出现于一个由万物众生所组成之有限性宇宙所投的阴影中，这样一个宇宙使得无限者永恒实相之万有性表达所产生的生命之光变得晦暗。		130:4.13 (1435.5) Evil is a relativity concept. It arises out of the observation of the imperfections which appear in the shadow cast by a finite universe of things and beings as such a cosmos obscures the living light of the universal expression of the eternal realities of the Infinite One.
130:4.14 (1435.6) 潜在的邪恶固有于将神启示为无限性和永恒性一种受时空所限的表达所产生的必然不完满性之中。部分存在于整体之事实构成了实相之相对性，为智性选择创造了必然性，并创建了灵性认知和回应之诸多价值层次。由暂存而又受限的受造物心智所持的有关无限者的不完满性有限概念，就本身而言就是潜在的邪恶。但在对这些原本固有的智性失调和灵性不足所做的合理灵性矫正方面，不正当的缺陷所产生的渐增谬误等同于实在邪恶的实现。		130:4.14 (1435.6) Potential evil is inherent in the necessary incompleteness of the revelation of God as a time-space-limited expression of infinity and eternity. The fact of the partial in the presence of the complete constitutes relativity of reality, creates necessity for intellectual choosing, and establishes value levels of spirit recognition and response. The incomplete and finite concept of the Infinite which is held by the temporal and limited creature mind is, in and of itself, potential evil. But the augmenting error of unjustified deficiency in reasonable spiritual rectification of these originally inherent intellectual disharmonies and spiritual insufficiencies, is equivalent to the realization of actual evil.
130:4.15 (1436.1) 所有静止的、呆板的概念在潜在上都是邪恶的。相对而又鲜活真理之有限性阴影是持续移动的。静止的概念无不妨碍科学、社会和宗教。静止的概念或许代表了一种特定的知识，但它们在智慧方面是不足的，并缺乏真理。但不要让相对性的概念如此误导你，以致你无法认出宇宙心智指导下之宇宙和该心智在至高者能量和灵性所稳定控制二者中间的协调。		130:4.15 (1436.1) All static, dead, concepts are potentially evil. The finite shadow of relative and living truth is continually moving. Static concepts invariably retard science, politics, society, and religion. Static concepts may represent a certain knowledge, but they are deficient in wisdom and devoid of truth. But do not permit the concept of relativity so to mislead you that you fail to recognize the co-ordination of the universe under the guidance of the cosmic mind, and its stabilized control by the energy and spirit of the Supreme.
5. 在克里特岛 ^top		5. On the Island of Crete ^top
130:5.1 (1436.2) 这些旅行者们前往克里特岛只有一个目的，那就是去游玩，就在岛上漫步，去爬山。那时的克里特人在周围民族中间并未享有令人羡慕的声誉，尽管如此，耶稣和甘尼德却赢得了许多灵魂达至更高层次的思维和生活，由此为来自耶路撒冷的早先布道者们抵达时对后来福音教导快速接受奠定了基础。耶稣热爱这些克里特人，尽管在保罗随后派提多到岛上重组他们教会时，他后来就他们所说的苛刻话语。		130:5.1 (1436.2) The travelers had but one purpose in going to Crete, and that was to play, to walk about over the island, and to climb the mountains. The Cretans of that time did not enjoy an enviable reputation among the surrounding peoples. Nevertheless, Jesus and Ganid won many souls to higher levels of thinking and living and thus laid the foundation for the quick reception of the later gospel teachings when the first preachers from Jerusalem arrived. Jesus loved these Cretans, notwithstanding the harsh words which Paul later spoke concerning them when he subsequently sent Titus to the island to reorganize their churches.
130:5.2 (1436.3) 在克里特岛的山坡上，耶稣就宗教与戈纳德做了第一次长谈。这位父亲极为印象深刻，说道：“难怪孩子相信你告诉他的每件事，但我却从不知道他们在耶路撒冷有过这样一种宗教，更不用说大马士革了。”正是在岛上逗留期间，戈纳德最先向耶稣提议他与他们一起返回印度，甘尼德对耶稣或许会同意这样一种安排的想法感到高兴。		130:5.2 (1436.3) On the mountainside in Crete Jesus had his first long talk with Gonod regarding religion. And the father was much impressed, saying: “No wonder the boy believes everything you tell him, but I never knew they had such a religion even in Jerusalem, much less in Damascus.” It was during the island sojourn that Gonod first proposed to Jesus that he go back to India with them, and Ganid was delighted with the thought that Jesus might consent to such an arrangement.
130:5.3 (1436.4) 一天，当甘尼德询问耶稣为何他还未献身于一个公众导师的工作中时，他说道：“我的孩子，一切都必须等待它时机的到来，你生到这个世界，但任何量度出的焦虑和任何表现出的急躁，都不会帮助你长大。在所有这类事务中，你必须要等待时机。时间本身会令树上的未成熟果实成熟。季节相随，日出日落，都只伴随时间流逝。我此时与你和你父亲前往罗马，对今日而言，那已足够。我的明日完全在我天父手中。”之后他告诉了甘尼德关于摩西的故事，以及四十年的警觉等待和持续准备。		130:5.3 (1436.4) One day when Ganid asked Jesus why he had not devoted himself to the work of a public teacher, he said: “My son, everything must await the coming of its time. You are born into the world, but no amount of anxiety and no manifestation of impatience will help you to grow up. You must, in all such matters, wait upon time. Time alone will ripen the green fruit upon the tree. Season follows season and sundown follows sunrise only with the passing of time. I am now on the way to Rome with you and your father, and that is sufficient for today. My tomorrow is wholly in the hands of my Father in heaven.” And then he told Ganid the story of Moses and the forty years of watchful waiting and continued preparation.
130:5.4 (1436.5) 甘尼德永远不会忘记在造访佳澳港时发生的一件事情；对这一插曲的记忆，总是令他希望他或许会做某些事来改变他本土印度的种姓体系。一个醉酒的堕落之人正在对一个公路上的奴隶女孩动手动脚。当耶稣看到这个女孩的困境时，他冲上前将这个少女从这个疯汉的袭扰中拽离。当这个受惊的孩子紧靠他，他同时用他有力张开的右臂将这个被激怒之人挡在一个安全距离之外，直到这个可怜的家伙用愤怒的拳头凭空击打而筋疲力尽。甘尼德感到一股强烈的冲动来帮助耶稣处理这一事务，但他的父亲制止了他。尽管他们无法讲女孩子的语言，但当他们三个人护送她回家时，她能理解他们的仁慈行为，并给了他们由衷谢意之表达。这可能是耶稣在他整个肉身生活当中，他与他同伴所曾有过的一次最近亲身邂逅。但那晚，他有过一个艰巨的任务向甘尼德解释他为何没有狠击醉汉。甘尼德认为这个人应挨打的次数至少应像他打过女孩的次数一样多。		130:5.4 (1436.5) One thing happened on a visit to Fair Havens which Ganid never forgot; the memory of this episode always caused him to wish he might do something to change the caste system of his native India. A drunken degenerate was attacking a slave girl on the public highway. When Jesus saw the plight of the girl, he rushed forward and drew the maiden away from the assault of the madman. While the frightened child clung to him, he held the infuriated man at a safe distance by his powerful extended right arm until the poor fellow had exhausted himself beating the air with his angry blows. Ganid felt a strong impulse to help Jesus handle the affair, but his father forbade him. Though they could not speak the girl’s language, she could understand their act of mercy and gave token of her heartfelt appreciation as they all three escorted her home. This was probably as near a personal encounter with his fellows as Jesus ever had throughout his entire life in the flesh. But he had a difficult task that evening trying to explain to Ganid why he did not smite the drunken man. Ganid thought this man should have been struck at least as many times as he had struck the girl.
6. 一个害怕的青年人 ^top		6. The Young Man Who Was Afraid ^top
130:6.1 (1437.1) 当他们在山上时，耶稣与一个害怕而又沮丧的年轻人有过一次长谈。这个年轻人由于未能从与他同伴们的交往中获得安慰和勇气，因此寻求在山中独处；他怀着一种无助和自卑感长大。这些自然的倾向因这个孩子在随他长大所遇到的众多困难状况而被加强了，尤其当他十二岁时他父亲的失去。当他们相遇时，耶稣说道：“问候你，我的朋友！为何在这样一个美好的日子如此沮丧呢？若有事发生令你悲痛，或许我能以某种方式帮助你。提供我的服务无论如何都会给我真正的快乐。”		130:6.1 (1437.1) While they were up in the mountains, Jesus had a long talk with a young man who was fearful and downcast. Failing to derive comfort and courage from association with his fellows, this youth had sought the solitude of the hills; he had grown up with a feeling of helplessness and inferiority. These natural tendencies had been augmented by numerous difficult circumstances which the lad had encountered as he grew up, notably, the loss of his father when he was twelve years of age. As they met, Jesus said: “Greetings, my friend! why so downcast on such a beautiful day? If something has happened to distress you, perhaps I can in some manner assist you. At any rate it affords me real pleasure to proffer my services.”
130:6.2 (1437.2) 这个年轻人不愿交谈，因此耶稣又一次触及他的灵魂，说道：“我理解你来到这些山上为了远离人群；那么当然，你不想和我交谈，不过我想知道，你是否熟悉这些山；你知道山路方向吗？或许你能告知我去往菲尼克斯的最佳路线吗？”由于这个年轻人非常熟悉这些山，他真正变得感兴趣告诉耶稣前往菲尼克斯的路，到如此地步以至在地上标出了所有山路，并全面解释了每一细节。但他变得惊讶和好奇的是，当耶稣说完告别后做出似乎他要离开时，他却突然转向他，说道：“我清楚知道你希望被留下自己伤心；但对我来说，就从你那儿收到如何最好找到我前往菲尼克斯之路的如此慷慨帮助，然后不假思索离开你，不做任何努力回答你关于你在山坡这儿逗留内心所寻求的达至天命目标之最佳路线寻求指导之动人请求，这既不仁慈，也不公平。既然你如此清楚知道去往菲尼克斯的山路，你走过它们许多次，那么我也清楚知道去往你失去希望和受挫抱负之城的道路。既然你向我寻求帮助，我也不会令你失望。”这个年轻人几乎被克服了，但他却设法结巴说道，“不过 -- 我并未向你要求过什么 -- ”耶稣将一只温柔的手放在他肩上，说道：“不，孩子，不是你的话语，而是你渴望的目光吸引了我的心。我的孩子，对于一个热爱他同伴的人来说，在你充满沮丧失望的表情中，有着一种寻求帮助的动人请求。和我一起坐下，我将会告诉你，将悲伤之自我带向充满人类兄弟情谊和对天堂之神服务的喜悦爱心活动之服务小道和幸福大道。”		130:6.2 (1437.2) The young man was disinclined to talk, and so Jesus made a second approach to his soul, saying: “I understand you come up in these hills to get away from folks; so, of course, you do not want to talk with me, but I would like to know whether you are familiar with these hills; do you know the direction of the trails? and, perchance, could you inform me as to the best route to Phenix?” Now this youth was very familiar with these mountains, and he really became much interested in telling Jesus the way to Phenix, so much so that he marked out all the trails on the ground and fully explained every detail. But he was startled and made curious when Jesus, after saying good-bye and making as if he were taking leave, suddenly turned to him, saying: “I well know you wish to be left alone with your disconsolation; but it would be neither kind nor fair for me to receive such generous help from you as to how best to find my way to Phenix and then unthinkingly to go away from you without making the least effort to answer your appealing request for help and guidance regarding the best route to the goal of destiny which you seek in your heart while you tarry here on the mountainside. As you so well know the trails to Phenix, having traversed them many times, so do I well know the way to the city of your disappointed hopes and thwarted ambitions. And since you have asked me for help, I will not disappoint you.” The youth was almost overcome, but he managed to stammer out, “But—I did not ask you for anything—” And Jesus, laying a gentle hand on his shoulder, said: “No, son, not with words but with longing looks did you appeal to my heart. My boy, to one who loves his fellows there is an eloquent appeal for help in your countenance of discouragement and despair. Sit down with me while I tell you of the service trails and happiness highways which lead from the sorrows of self to the joys of loving activities in the brotherhood of men and in the service of the God of heaven.”
130:6.3 (1437.3) 到这时，这个年轻人非常渴望与耶稣交谈，他跪下来恳求耶稣帮助他，指给他逃离他个人悲伤失败世界的道路。耶稣说道：“我的朋友，站起来！像男子汉一样站起来！你或许被一些小敌所围绕，被许多障碍所阻挠，但这个世界和宇宙的大事、真正之事却在你这边。太阳每天早上升起向你致敬，就如它向世界上最有力最兴盛的人致敬一样。看 -- 你有一副强健的身体和有力的肌肉 -- 你的体格配备超出一般。当然，当你坐在山坡这里哀悼你真正或是空想出的不幸时，它是无用的。但若你赶往大事等待完成之地，你可以用你的身体做大事。你在尝试从你不幸的自我逃离，但它却无法得以完成。你和你的生活问题是真实的；只要你活着，你就无法逃离它们。不过再看一下，你的心智是清晰有力的。你强壮的身体有一副智能的心智来指导它。将你的心智运作起来，去解决它的问题；教授你的智力为你工作；拒绝再像一个无法思考的动物那样，长期被恐惧所主导。在解决你诸多生活问题方面，你的心智应是你的勇敢伙伴，而非你所曾是的沮丧失败之可怜惧奴和家仆。但一切中最有价值的的是，你潜在之真正成就是你活在你内心之灵，若你令它从恐惧的束缚中解脱出来，由此通过鲜活信仰之有力临在令你的灵性本质开始你从无所作为之邪恶中的解脱，它将会激发和鼓舞你的心智去控制它自身，激活身体。之后，这一信仰将会立即通过那一崭新而又主导一切的、对你同胞之爱的强力临在而战胜人之恐惧，这爱将会很快由于生于你心中的、你是神的一个子民之意识而充溢你的灵魂。		130:6.3 (1437.3) By this time the young man very much desired to talk with Jesus, and he knelt at his feet imploring Jesus to help him, to show him the way of escape from his world of personal sorrow and defeat. Said Jesus: “My friend, arise! Stand up like a man! You may be surrounded with small enemies and be retarded by many obstacles, but the big things and the real things of this world and the universe are on your side. The sun rises every morning to salute you just as it does the most powerful and prosperous man on earth. Look—you have a strong body and powerful muscles—your physical equipment is better than the average. Of course, it is just about useless while you sit out here on the mountainside and grieve over your misfortunes, real and fancied. But you could do great things with your body if you would hasten off to where great things are waiting to be done. You are trying to run away from your unhappy self, but it cannot be done. You and your problems of living are real; you cannot escape them as long as you live. But look again, your mind is clear and capable. Your strong body has an intelligent mind to direct it. Set your mind at work to solve its problems; teach your intellect to work for you; refuse longer to be dominated by fear like an unthinking animal. Your mind should be your courageous ally in the solution of your life problems rather than your being, as you have been, its abject fear-slave and the bond servant of depression and defeat. But most valuable of all, your potential of real achievement is the spirit which lives within you, and which will stimulate and inspire your mind to control itself and activate the body if you will release it from the fetters of fear and thus enable your spiritual nature to begin your deliverance from the evils of inaction by the power-presence of living faith. And then, forthwith, will this faith vanquish fear of men by the compelling presence of that new and all-dominating love of your fellows which will so soon fill your soul to overflowing because of the consciousness which has been born in your heart that you are a child of God.
130:6.4 (1438.1) 这一天，我的孩子，你将会因神之缘故而得以重生和重构成一个充满信仰、勇气和对人类忠诚服务之人。当你得以重新适应你的内心生活时，你会同样得以重新适应宇宙；你会再次诞生 -- 诞生于灵 -- 自此以后你的整个生活将会变成一个充满胜利成就的生活。烦恼将会鼓舞你；失望将会鼓励你；困难将会挑战你；障碍将会激励你。起身，年轻人！向充满畏缩恐惧和逃避怯懦的生活道别。赶快回到职责中，作为神的一个子民，一个献身于对世人之高尚服务并注定会达至对永恒之神超凡永恒服务的凡人，在肉身中过你的生活。”		130:6.4 (1438.1) “This day, my son, you are to be reborn, re-established as a man of faith, courage, and devoted service to man, for God’s sake. And when you become so readjusted to life within yourself, you become likewise readjusted to the universe; you have been born again—born of the spirit—and henceforth will your whole life become one of victorious accomplishment. Trouble will invigorate you; disappointment will spur you on; difficulties will challenge you; and obstacles will stimulate you. Arise, young man! Say farewell to the life of cringing fear and fleeing cowardice. Hasten back to duty and live your life in the flesh as a son of God, a mortal dedicated to the ennobling service of man on earth and destined to the superb and eternal service of God in eternity.”
130:6.5 (1438.2) 这个年轻人福琼，随后成为克里特岛基督徒的领导者，并成为提多努力提升克里特人信奉者劳作中的亲密伙伴。		130:6.5 (1438.2) And this youth, Fortune, subsequently became the leader of the Christians in Crete and the close associate of Titus in his labors for the uplift of the Cretan believers.
130:6.6 (1438.3) 这些旅行者们真正得到了休息，并恢复了精神，那时他们大约在一天中午做好了准备乘船前往北非迦太基，并在昔兰尼停留了两天。正是在这儿，耶稣和甘尼德对一个名叫鲁弗斯的孩子给予了急救，他因一辆满载牛车的故障而受伤，他们将他带回家给他母亲和父亲西蒙，后者很少想到他随后依照一个罗马士兵的命令去代为背负十字架的那个人，就是一度与他儿子成为朋友的那个陌生人。		130:6.6 (1438.3) The travelers were truly rested and refreshed when they made ready about noon one day to sail for Carthage in northern Africa, stopping for two days at Cyrene. It was here that Jesus and Ganid gave first aid to a lad named Rufus, who had been injured by the breakdown of a loaded oxcart. They carried him home to his mother, and his father, Simon, little dreamed that the man whose cross he subsequently bore by orders of a Roman soldier was the stranger who once befriended his son.
7. 在迦太基 -- 关于时间与空间的论说 ^top		7. At Carthage—Discourse on Time and Space ^top
130:7.1 (1438.4) 在前往迦太基途中的大多时间，耶稣与他的同伴旅行者们谈论了有关社会、政治和商业的事情；很少关于宗教的话语。戈纳德和甘尼德第一次发现耶稣是一个很好的讲故事者，他们让他忙着讲述关于他在加利利早期生活的故事。他们也得知他在加利利、而不是在耶路撒冷或是大马士革被抚养大。		130:7.1 (1438.4) Most of the time en route to Carthage Jesus talked with his fellow travelers about things social, political, and commercial; hardly a word was said about religion. For the first time Gonod and Ganid discovered that Jesus was a good storyteller, and they kept him busy telling tales about his early life in Galilee. They also learned that he was reared in Galilee and not in either Jerusalem or Damascus.
130:7.2 (1438.5) 当甘尼德留意到他们偶然遇到的大多数人都被耶稣所吸引，他询问一个人能做什么来交朋友时，他的老师说道：“对你的同伴们感兴趣；学会如何爱他们，留意为他们做某件事的机会，你确定他们想要这件事完成。”之后，他引用了古时的犹太谚语 -- “一个想要拥有朋友的人，必须要展示出他自己是友好的。”		130:7.2 (1438.5) When Ganid inquired what one could do to make friends, having noticed that the majority of persons whom they chanced to meet were attracted to Jesus, his teacher said: “Become interested in your fellows; learn how to love them and watch for the opportunity to do something for them which you are sure they want done,” and then he quoted the olden Jewish proverb—“A man who would have friends must show himself friendly.”
130:7.3 (1439.1) 在迦太基，耶稣与一位密特拉教祭司进行了一次关于不朽、关于时间和永恒的难忘长谈。这个波斯人在亚历山大受过教育，他真的渴望向耶稣学习。用今日的话来说，耶稣在回答他许多问题过程中基本上说道：		130:7.3 (1439.1) At Carthage Jesus had a long and memorable talk with a Mithraic priest about immortality, about time and eternity. This Persian had been educated at Alexandria, and he really desired to learn from Jesus. Put into the words of today, in substance Jesus said in answer to his many questions:
130:7.4 (1439.2) 时间是由受造物意识所觉知的诸多流动性世间事件之流。时间是被给予到相续安排之上的名字，藉此诸多事件被认清和分离开来。当从天堂之固定居所以外任何一个内部位置观看空间宇宙时，它是一种与时间相关的现象。时间之移动，仅在与某种不在空间中作为一种时间现象而移动的东西相关过程中而得以展示出来。在众多宇宙所组成的宇宙中，天堂及其神灵们既超越了时间，又超越了空间。在有人居住的世界上，（被天堂之父的灵所内驻和指导的）人类人格是唯一能超越世间事件之物质性顺序的物理性相关实相。		130:7.4 (1439.2) Time is the stream of flowing temporal events perceived by creature consciousness. Time is a name given to the succession-arrangement whereby events are recognized and segregated. The universe of space is a time-related phenomenon as it is viewed from any interior position outside of the fixed abode of Paradise. The motion of time is only revealed in relation to something which does not move in space as a time phenomenon. In the universe of universes Paradise and its Deities transcend both time and space. On the inhabited worlds, human personality (indwelt and oriented by the Paradise Father’s spirit) is the only physically related reality which can transcend the material sequence of temporal events.
130:7.5 (1439.3) 动物不会像人类这样感知时间，即便对于人类，由于他片面和受限的视野，时间看似为诸多事件的一种相续；但随着人类扬升，随着他向内进展，对这一事件序列的逐渐扩大视野得以如此扩展，以致它越来越多以其整体性而得以识别。先前看似为一种事件的相续，之后会被视为一种整体而又完美相关的循环；以此方式循环之同时性，会渐趋代替一度的线性事件序列之意识。		130:7.5 (1439.3) Animals do not sense time as does man, and even to man, because of his sectional and circumscribed view, time appears as a succession of events; but as man ascends, as he progresses inward, the enlarging view of this event procession is such that it is discerned more and more in its wholeness. That which formerly appeared as a succession of events then will be viewed as a whole and perfectly related cycle; in this way will circular simultaneity increasingly displace the onetime consciousness of the linear sequence of events.
130:7.6 (1439.4) 当空间受制于时间时，有七种不同的空间概念。空间会被时间所量度，而非时间会被空间所量度。科学家的困惑出自于对空间实相认知的失败。空间并非只是一种宇宙客体关联性方面变化的智性概念。空间并不是空的，人类所知的哪怕能部分超越空间的唯一东西便是心智。心智能够独立于物质性客体的空间关联性概念而运作。对于所有具有受造物地位的存有来说，空间是相对且比较性有限的。意识越接近于七个宇宙维度的觉知，潜在性空间的概念便越接近于终极性。不过空间潜势仅在绝对性层次上是真正终极性的。		130:7.6 (1439.4) There are seven different conceptions of space as it is conditioned by time. Space is measured by time, not time by space. The confusion of the scientist grows out of failure to recognize the reality of space. Space is not merely an intellectual concept of the variation in relatedness of universe objects. Space is not empty, and the only thing man knows which can even partially transcend space is mind. Mind can function independently of the concept of the space-relatedness of material objects. Space is relatively and comparatively finite to all beings of creature status. The nearer consciousness approaches the awareness of seven cosmic dimensions, the more does the concept of potential space approach ultimacy. But the space potential is truly ultimate only on the absolute level.
130:7.7 (1439.5) 宇宙实相在诸多逐渐扬升和逐渐完美化的宇宙层次上拥有一种不断扩展和永远相对性的意涵，这必定是很显而易见的。最终，续存的凡人会在七维的宇宙中获得身份。		130:7.7 (1439.5) It must be apparent that universal reality has an expanding and always relative meaning on the ascending and perfecting levels of the cosmos. Ultimately, surviving mortals achieve identity in a seven-dimensional universe.
130:7.8 (1439.6) 物质性起源的心智所拥有的时空概念，注定会随着这个有意识、不断构想的人格体扬升至诸个宇宙层次而经历相续的扩大。当人达至介于物质性和灵性存在层面的心智时，他关于时空的观念，就觉知之质量和体验之数量而论，将会得以极大的扩展。一个不断提升之属灵人格体的不断扩展宇宙概念，在洞见深度和意识广度上会归于增加。随着人格体向上并向内继续上升到神灵相似般的超越性层次，时空概念将会渐趋近似于绝对者们的无时间、无空间的概念。这些绝对层次的概念会相对性地、并依照超越性达成而被具有终极性天命的子民所预想到。		130:7.8 (1439.6) The time-space concept of a mind of material origin is destined to undergo successive enlargements as the conscious and conceiving personality ascends the levels of the universes. When man attains the mind intervening between the material and the spiritual planes of existence, his ideas of time-space will be enormously expanded both as to quality of perception and quantity of experience. The enlarging cosmic conceptions of an advancing spirit personality are due to augmentations of both depth of insight and scope of consciousness. And as personality passes on, upward and inward, to the transcendental levels of Deity-likeness, the time-space concept will increasingly approximate the timeless and spaceless concepts of the Absolutes. Relatively, and in accordance with transcendental attainment, these concepts of the absolute level are to be envisioned by the children of ultimate destiny.
8. 去往罗马和那不勒斯的路上 ^top		8. On the Way to Naples and Rome ^top
130:8.1 (1440.1) 去往意大利的第一站是马耳他岛。在这里，耶稣与一个名叫克劳德斯的消沉而又气馁的年轻人有过一次长谈。这个小伙子曾考虑过结束他的生命，但当他结束与这个大马士革文士的交谈时，他说道：“我将会像一个男子汉一样面对生活，我不想再扮演懦夫了。我将会回到我的人民中从头再来。”不久，他成为犬儒派一个热心的布道者，再后来他与彼德联手在罗马和那不勒斯宣扬基督教，在彼得死后，他继续前往西班牙宣扬福音。但他却从不知道，在马耳他鼓舞他的人就是他随后宣扬为世界救主的耶稣。		130:8.1 (1440.1) The first stop on the way to Italy was at the island of Malta. Here Jesus had a long talk with a downhearted and discouraged young man named Claudus. This fellow had contemplated taking his life, but when he had finished talking with the scribe of Damascus, he said: “I will face life like a man; I am through playing the coward. I will go back to my people and begin all over again.” Shortly he became an enthusiastic preacher of the Cynics, and still later on he joined hands with Peter in proclaiming Christianity in Rome and Naples, and after the death of Peter he went on to Spain preaching the gospel. But he never knew that the man who inspired him in Malta was the Jesus whom he subsequently proclaimed the world’s Deliverer.
130:8.2 (1440.2) 在锡拉库扎，他们花了一整周时间。他们在此停留的有名事件是对以斯拉的复原，这个退步的犹太人拥有耶稣及同伴停留的客栈。以斯拉被耶稣的到来所吸引，并请求他帮助他回归到对以色列的信仰中。他表达了他的无望，说道：“我想成为一个真正的亚伯拉罕后代，但我却无法找到神。”耶稣说道：“若你真正想要找到神，那一渴望本身便是你找到他的证据。你的烦恼不是你无法找到神，因为父已经找到了你；你的烦恼仅在于你不了解神。你难道没有在《先知耶利米书》中读过，‘当你一心寻求我时，你将会寻着我并找到我’？难道这同一先知没说过：‘我将给你一颗了解我的心，了解我就是上主，你将会属于我的子民，我将是你的神’？难道你还未在圣经中读过下面所说的：‘他俯瞰人们，若有人说我犯了罪，颠倒了是非，它对我无益，神将那人的灵魂从黑暗中解救出来，他将看到光’？ ”以斯拉找到了神，并令他的灵魂得到了满足。后来，这个犹太人与一个富有的希腊人改信仰者联合建造了锡拉库扎的第一个基督教教堂。		130:8.2 (1440.2) At Syracuse they spent a full week. The notable event of their stop here was the rehabilitation of Ezra, the backslidden Jew, who kept the tavern where Jesus and his companions stopped. Ezra was charmed by Jesus’ approach and asked him to help him come back to the faith of Israel. He expressed his hopelessness by saying, “I want to be a true son of Abraham, but I cannot find God.” Said Jesus: “If you truly want to find God, that desire is in itself evidence that you have already found him. Your trouble is not that you cannot find God, for the Father has already found you; your trouble is simply that you do not know God. Have you not read in the Prophet Jeremiah, ‘You shall seek me and find me when you shall search for me with all your heart’? And again, does not this same prophet say: ‘And I will give you a heart to know me, that I am the Lord, and you shall belong to my people, and I will be your God’? And have you not also read in the Scriptures where it says: ‘He looks down upon men, and if any will say: I have sinned and perverted that which was right, and it profited me not, then will God deliver that man’s soul from darkness, and he shall see the light’?” And Ezra found God and to the satisfaction of his soul. Later, this Jew, in association with a well-to-do Greek proselyte, built the first Christian church in Syracuse.
130:8.3 (1440.3) 在墨西拿他们仅停留了一天，但那已足够长来改变一个小孩的生活，耶稣从这个水果小贩那里买了水果，并转而为以生命之粮。这个孩子永远不会忘记耶稣的话语，以及他将他的手放在男孩肩膀上时说话所带的亲切表情，他说道：“再见了，我的孩子，随着你长大成人，要有勇气，在你喂好身体之后，也要学习如何喂好灵魂。我天上的父将会与你在一起，并走在你前面。”这个孩子成了一个密特拉教的信徒，后来转向了基督教信仰。		130:8.3 (1440.3) At Messina they stopped for only one day, but that was long enough to change the life of a small boy, a fruit vendor, of whom Jesus bought fruit and in turn fed with the bread of life. The lad never forgot the words of Jesus and the kindly look which went with them when, placing his hand on the boy’s shoulder, he said: “Farewell, my lad, be of good courage as you grow up to manhood and after you have fed the body learn how also to feed the soul. And my Father in heaven will be with you and go before you.” The lad became a devotee of the Mithraic religion and later on turned to the Christian faith.
130:8.4 (1440.4) 最后他们抵达了那不勒斯，并感觉他们离他们的目的地罗马不远了。戈纳德在那不勒斯有许多业务要办理，除了需要耶稣作为口译者的时间以外，耶稣和甘尼德花了他们闲暇时间造访和探索这个城市。甘尼德变得擅于看到那些看似有需求的人。他们在这个城市发现了很多贫困，并分发了许多施舍金，但甘尼德却从未理解耶稣在他给一个街头乞丐一个硬币后拒绝停下向这个人说点安慰话时的意涵。耶稣说道：“为何对一个无法感知你所说话语意涵的人浪费话语在他身上呢？父之灵无法教导和拯救一个没有接受子民身份能力的人。”耶稣的意思是这个人不具有正常心智；他缺少回应灵性引领的能力。		130:8.4 (1440.4) At last they reached Naples and felt they were not far from their destination, Rome. Gonod had much business to transact in Naples, and aside from the time Jesus was required as interpreter, he and Ganid spent their leisure visiting and exploring the city. Ganid was becoming adept at sighting those who appeared to be in need. They found much poverty in this city and distributed many alms. But Ganid never understood the meaning of Jesus’ words when, after he had given a coin to a street beggar, he refused to pause and speak comfortingly to the man. Said Jesus: “Why waste words upon one who cannot perceive the meaning of what you say? The spirit of the Father cannot teach and save one who has no capacity for sonship.” What Jesus meant was that the man was not of normal mind; that he lacked the ability to respond to spirit leading.
130:8.5 (1441.1) 在那不勒斯没有任何不同反响的经历；耶稣和这个年轻人细究了这个城市，并怀着许多微笑将欢乐传播到了成百上千男人女人和孩子身上。		130:8.5 (1441.1) There was no outstanding experience in Naples; Jesus and the young man thoroughly canvassed the city and spread good cheer with many smiles upon hundreds of men, women, and children.
130:8.6 (1441.2) 从这儿他们取道卡普阿去罗马，在卡普阿停了三天。经由亚壁古道，他们与他们的驮兽一道继续朝罗马行进，这三个人都渴望看到这个帝国女主和全世界最伟大的城市。		130:8.6 (1441.2) From here they went by way of Capua to Rome, making a stop of three days at Capua. By the Appian Way they journeyed on beside their pack animals toward Rome, all three being anxious to see this mistress of empire and the greatest city in all the world.