第134篇 過渡歲月
134:0.1 (1483.1) DURING the Mediterranean journey Jesus had carefully studied the people he met and the countries through which he passed, and at about this time he reached his final decision as to the remainder of his life on earth. He had fully considered and now finally approved the plan which provided that he be born of Jewish parents in Palestine, and he therefore deliberately returned to Galilee to await the beginning of his lifework as a public teacher of truth; he began to lay plans for a public career in the land of his father Joseph’s people, and he did this of his own free will.
134:0.1 (1483.1) 在地中海之行期間，耶穌仔細研究了他所遇見的人以及途經的各個國家；大約是在那個時候，他對於自己的世間餘生作出了最終的決定。對於設定他要有一對猶太父母、要在巴勒斯坦出生這一計畫，他先前已作了充分考量，如今終於認可了這一計畫，因此他特意返回加利利，以等待展開他作為面向公眾的真理導師的畢生事業；在這片他父親約瑟的民族的土地上，他開始為展開公眾事業作規劃，而他做這一切都是出於他自己的自由意志。
134:0.2 (1483.2) Jesus had found out through personal and human experience that Palestine was the best place in all the Roman world wherein to set forth the closing chapters, and to enact the final scenes, of his life on earth. For the first time he became fully satisfied with the program of openly manifesting his true nature and of revealing his divine identity among the Jews and gentiles of his native Palestine. He definitely decided to finish his life on earth and to complete his career of mortal existence in the same land in which he entered the human experience as a helpless babe. His Urantia career began among the Jews in Palestine, and he chose to terminate his life in Palestine and among the Jews.
134:0.2 (1483.2) 透過親身的人類經歷，耶穌已然明瞭，在整個羅馬世界，巴勒斯坦是展開他世間生命的結束篇章、上演最終情節的最佳之地。他第一次對這樣一個計畫感到十分滿意：在他出生地巴勒斯坦的猶太人和外邦人中，公開顯現他的真實本質，揭示他的神性身份。在這片土地上，他曾作為一個無助的嬰兒進入人類體驗；他明確地決定，他要在這同一片土地上走完自己的人生，使他的凡人生涯得到圓滿。他的玉苒廈生涯，始於巴勒斯坦的猶太人當中，他選擇在巴勒斯坦、在猶太人當中結束他的一生。
134:1.1 (1483.3) After taking leave of Gonod and Ganid at Charax (in December of a.d. 23), Jesus returned by way of Ur to Babylon, where he joined a desert caravan that was on its way to Damascus. From Damascus he went to Nazareth, stopping only a few hours at Capernaum, where he paused to call on Zebedee’s family. There he met his brother James, who had sometime previously come over to work in his place in Zebedee’s boatshop. After talking with James and Jude (who also chanced to be in Capernaum) and after turning over to his brother James the little house which John Zebedee had managed to buy, Jesus went on to Nazareth.
134:1.1 (1483.3) 與戈納德和甘尼德在查拉克斯分別之後（西元23年12月），耶穌取道吾珥回到巴比倫；在那裡，他加入了一支正趕往大馬士革的沙漠商隊。隨後他從大馬士革出發前往拿撒勒，途中只在迦百農停留了幾個小時，去拜訪了西庇太一家人。他在那裡遇到了他的弟弟詹姆斯，詹姆斯之前已來了此地，接替他在西庇太家船廠的工作。耶穌與詹姆斯、猶達（他碰巧也在迦百農）交談了一番，並將約翰·西庇太設法買下的小房子轉給了弟弟詹姆斯，然後便繼續趕路，前往拿撒勒。
134:1.2 (1483.4) At the end of his Mediterranean journey Jesus had received sufficient money to meet his living expenses almost up to the time of the beginning of his public ministry. But aside from Zebedee of Capernaum and the people whom he met on this extraordinary trip, the world never knew that he made this journey. His family always believed that he spent this time in study at Alexandria. Jesus never confirmed these beliefs, neither did he make open denial of such misunderstandings.
134:1.2 (1483.4) 在地中海之行結束時，耶穌已獲得了足夠的錢財，差不多可以支撐他開始公眾事奉前的生活開銷。不過，除了迦百農的西庇太以及他在此次非凡旅程中所遇到的人之外，這世間無人知曉他作過那次旅行。他家人一直認為那段時間他在亞歷山卓學習。耶穌從未確認這些想法，也從未公開否認這類誤解。
134:1.3 (1483.5) During his stay of a few weeks at Nazareth, Jesus visited with his family and friends, spent some time at the repair shop with his brother Joseph, but devoted most of his attention to Mary and Ruth. Ruth was then nearly fifteen years old, and this was Jesus’ first opportunity to have long talks with her since she had become a young woman.
134:1.3 (1483.5) 在拿撒勒逗留的幾個星期裡，耶穌陪家人、朋友聊天，也花了一些時間陪他弟弟小約瑟待在修理店，但他的大部份精力都集中在瑪麗亞和路得身上。那時路得已快到十五歲了，這是自她長成大姑娘以來，耶穌第一次有機會與她長談。
134:1.4 (1484.1) Both Simon and Jude had for some time wanted to get married, but they had disliked to do this without Jesus’ consent; accordingly they had postponed these events, hoping for their eldest brother’s return. Though they all regarded James as the head of the family in most matters, when it came to getting married, they wanted the blessing of Jesus. So Simon and Jude were married at a double wedding in early March of this year, a.d. 24. All the older children were now married; only Ruth, the youngest, remained at home with Mary.
134:1.4 (1484.1) 西門和猶達想成家已有段時間了，但他們不喜歡不經耶穌同意就結婚；於是他們推遲了婚事，期盼著長兄的歸來。儘管在大多數事情上他們都將詹姆斯視為一家之主，但在結婚這件事上，他們都想要得到耶穌的祝福。於是，在西元24年3月初，西門和猶達舉行了一場雙重婚禮。至此，所有較年長的孩子都結婚了，只有最小的路得陪瑪利亞留在家中。
134:1.5 (1484.2) Jesus visited with the individual members of his family quite normally and naturally, but when they were all together, he had so little to say that they remarked about it among themselves. Mary especially was disconcerted by this unusually peculiar behavior of her first-born son.
134:1.5 (1484.2) 與家庭成員單獨相處時，耶穌與他們交流起來相當正常且自然，但當大家聚在一起時，他卻不怎麼說話，這讓家人們私下裡對此議論起來。瑪利亞對長子的這一異常奇特的行為尤為不安。
134:1.6 (1484.3) About the time Jesus was preparing to leave Nazareth, the conductor of a large caravan which was passing through the city was taken violently ill, and Jesus, being a linguist, volunteered to take his place. Since this trip would necessitate his absence for a year, and inasmuch as all his brothers were married and his mother was living at home with Ruth, Jesus called a family conference at which he proposed that his mother and Ruth go to Capernaum to live in the home which he had so recently given to James. Accordingly, a few days after Jesus left with the caravan, Mary and Ruth moved to Capernaum, where they lived for the rest of Mary’s life in the home that Jesus had provided. Joseph and his family moved into the old Nazareth home.
134:1.6 (1484.3) 就在耶穌準備離開拿撒勒的時候，一支大型商隊在路經這個城市時領隊突患重病；而耶穌精通外語，便主動提出接替他的位置。這趟旅行需要他離開一年，而且他的弟弟已全都成家，他母親與路得同住在家中，因此耶穌召開了一次家庭會議；他在會上提議，母親與路得搬去迦百農，住進他不久前剛送給詹姆斯的那所房子。於是，在耶穌隨商隊離開數天之後，瑪利亞與路得便搬去迦百農，並在耶穌提供的這所房子裡一直住到瑪利亞度過餘生。小約瑟一家則搬進了拿撒勒的老宅。
134:1.7 (1484.4) This was one of the more unusual years in the inner experience of the Son of Man; great progress was made in effecting working harmony between his human mind and the indwelling Adjuster. The Adjuster had been actively engaged in reorganizing the thinking and in rehearsing the mind for the great events which were in the not then distant future. The personality of Jesus was preparing for his great change in attitude toward the world. These were the in-between times, the transition stage of that being who began life as God appearing as man, and who was now making ready to complete his earth career as man appearing as God.
134:1.7 (1484.4) 這一年，在人子的內在體驗中格外不尋常；在實現自己的人類心智與內住調整者的協調運作方面，他取得了重大進展。調整者一直都積極參與他思維的重組，參與心智的演練，以迎接在不久的將來即將發生的大事。耶穌的人格，正在為他對世界態度的重大轉變做準備。這是一段承前啟後的時期，是那位存有的過渡階段——他起初以神顯現為人展開生命，如今正準備以人顯現為神來完成他的世間生涯。
134:2.1 (1484.5) It was the first of April, a.d. 24, when Jesus left Nazareth on the caravan trip to the Caspian Sea region. The caravan which Jesus joined as its conductor was going from Jerusalem by way of Damascus and Lake Urmia through Assyria, Media, and Parthia to the southeastern Caspian Sea region. It was a full year before he returned from this journey.
134:2.1 (1484.5) 西元24年4月1日，耶穌離開拿撒勒，踏上前往裏海地區的商隊之旅。耶穌作為領隊加入的這個商隊，是從耶路撒冷出發的，然後取道大馬士革和烏爾米亞湖，經亞述、米提亞和帕提亞到達裏海東南地區。整整一年後，他才結束這趟旅程歸來。
134:2.2 (1484.6) For Jesus this caravan trip was another adventure of exploration and personal ministry. He had an interesting experience with his caravan family—passengers, guards, and camel drivers. Scores of men, women, and children residing along the route followed by the caravan lived richer lives as a result of their contact with Jesus, to them, the extraordinary conductor of a commonplace caravan. Not all who enjoyed these occasions of his personal ministry profited thereby, but the vast majority of those who met and talked with him were made better for the remainder of their natural lives.
134:2.2 (1484.6) 對耶穌而言，這趟商隊之旅是另一場探索與個人事奉的冒險。這段與他的商隊大家庭——旅客、護衛和駱駝馭夫——同行的經歷，對耶穌而言很是有趣。許許多多居住在商隊行進路線上的男人、女人和孩子，都因與耶穌的接觸過上了更豐盛的生活，對他們而言，耶穌是一支尋常商隊中非同尋常的領隊。並非每一個有機會享有他個人事奉的人都從中獲益，但絕大多數與他相遇並交談過的人，都因此在自己的往後餘生變得更好。
134:2.3 (1484.7) Of all his world travels this Caspian Sea trip carried Jesus nearest to the Orient and enabled him to gain a better understanding of the Far-Eastern peoples. He made intimate and personal contact with every one of the surviving races of Urantia excepting the red. He equally enjoyed his personal ministry to each of these varied races and blended peoples, and all of them were receptive to the living truth which he brought them. The Europeans from the Far West and the Asiatics from the Far East alike gave attention to his words of hope and eternal life and were equally influenced by the life of loving service and spiritual ministry which he so graciously lived among them.
134:2.3 (1484.7) 在耶穌所有的世界旅行中，這次裏海之行帶他到的地方最靠近東方，使他對遠東各民族有了更好的了解。他與玉苒廈除紅種人以外的每個續存種族都進行了密切、親身的接觸。向每一個不同種族和混合族群施以個人事奉，他都同等地樂在其中；他們也都樂於接受他帶給他們的鮮活真理。無論是來自遠西的歐洲人，還是來自遠東的亞洲人，都同樣專心地聆聽他關於希望與永生的話語，也都同樣深受那愛心服務與靈性事奉之生命的影響——那樣的生命，是他如此慈悲地在他們中間活出的。
134:2.4 (1485.1) The caravan trip was successful in every way. This was a most interesting episode in the human life of Jesus, for he functioned during this year in an executive capacity, being responsible for the material intrusted to his charge and for the safe conduct of the travelers making up the caravan party. And he most faithfully, efficiently, and wisely discharged his multiple duties.
134:2.4 (1485.1) 這次商隊旅行在各方面都達到了預期目的。這是耶穌人類生命中最有趣的一段經歷，因為他在這一年擔任主管職務，要對委託給他的材料負責，還要負責帶領組成商隊的全體旅人安全抵達目的地。他極為信實、高效、充滿智慧地履行了自己的多重職責。
134:2.5 (1485.2) On the return from the Caspian region, Jesus gave up the direction of the caravan at Lake Urmia, where he tarried for slightly over two weeks. He returned as a passenger with a later caravan to Damascus, where the owners of the camels besought him to remain in their service. Declining this offer, he journeyed on with the caravan train to Capernaum, arriving the first of April, a.d. 25. No longer did he regard Nazareth as his home. Capernaum had become the home of Jesus, James, Mary, and Ruth. But Jesus never again lived with his family; when in Capernaum he made his home with the Zebedees.
134:2.5 (1485.2) 從裏海地區返回途中，耶穌在烏爾米亞湖交出了對商隊的管理之職，並在那裡逗留了兩週多一點。他作為旅客與後面的一支商隊一起回到大馬士革，駱駝的主人們懇請他留下來繼續為他們效力。他婉拒了這一提議，繼續與去往迦百農的商隊隊伍同行，於西元25年4月1日抵達迦百農。他不再將拿撒勒視為自己的定居地。迦百農已成為耶穌、詹姆斯、瑪利亞和路得的定居地。不過，耶穌再未與家人住在一起；在迦百農時，他總是與西庇太一家人同住。
134:3.1 (1485.3) On the way to the Caspian Sea, Jesus had stopped several days for rest and recuperation at the old Persian city of Urmia on the western shores of Lake Urmia. On the largest of a group of islands situated a short distance offshore near Urmia was located a large building—a lecture amphitheater—dedicated to the “spirit of religion.” This structure was really a temple of the philosophy of religions.
134:3.1 (1485.3) 在去裏海的途中，耶穌曾在烏爾米亞湖西岸的古波斯城烏爾米亞停留數日，稍作休整。烏爾米亞近海群島中最大的一座島嶼上，坐落著一座大型建築—— 一座講學用的圓形劇場，專為「宗教精神」而建。這一建築真是宗教哲學的聖殿。
134:3.2 (1485.4) This temple of religion had been built by a wealthy merchant citizen of Urmia and his three sons. This man was Cymboyton, and he numbered among his ancestors many diverse peoples.
134:3.2 (1485.4) 這座宗教聖殿，是烏爾米亞的一位富商和他的三個兒子建造的。此人名叫辛伯頓，他的先祖中包含多個不同的民族。
134:3.3 (1485.5) The lectures and discussions in this school of religion began at ten o’clock every morning in the week. The afternoon sessions started at three o’clock, and the evening debates opened at eight o’clock. Cymboyton or one of his three sons always presided at these sessions of teaching, discussion, and debate. The founder of this unique school of religions lived and died without ever revealing his personal religious beliefs.
134:3.3 (1485.5) 這所宗教學院一週中的講學與討論，每天上午10點開始。下午場在3點開始，晚上的辯論會在8點開始。辛伯頓或是他的其中一個兒子每次都擔任這些教學、討論和辯論會的主持。這所獨特宗教學院的創始人，一生中從未透露過他的個人宗教信仰，把秘密帶進了墳墓。
134:3.4 (1485.6) On several occasions Jesus participated in these discussions, and before he left Urmia, Cymboyton arranged with Jesus to sojourn with them for two weeks on his return trip and give twenty-four lectures on “The Brotherhood of Men,” and to conduct twelve evening sessions of questions, discussions, and debates on his lectures in particular and on the brotherhood of men in general.
134:3.4 (1485.6) 耶穌曾數次參加討論會。在他離開烏爾米亞之前，辛伯頓與耶穌商定：耶穌在返程時在他們這裡待兩週，以「人類兄弟情誼」為主題作二十四場講學，並主持十二場晚間提問、討論與辯論會，內容要特別針對他的講學，同時也涵蓋通常而言的人類兄弟情誼。
134:3.5 (1485.7) In accordance with this arrangement, Jesus stopped off on the return trip and delivered these lectures. This was the most systematic and formal of all the Master’s teaching on Urantia. Never before or after did he say so much on one subject as was contained in these lectures and discussions on the brotherhood of men. In reality these lectures were on the “Kingdom of God” and the “Kingdoms of Men.”
134:3.5 (1485.7) 依照這一約定，耶穌在返程時中途停留，作了這些講學。這是主在玉苒廈的所有教學工作中，最為系統、正式的一次。他針對一個主題的闡述，從未像在這些關於人類兄弟情誼的講學與討論中那樣，包含這麼多的內容，此前沒有，此後也再未有。實際上，這些講學的主題是「神的國」與「人的國」。
134:3.6 (1486.1) More than thirty religions and religious cults were represented on the faculty of this temple of religious philosophy. These teachers were chosen, supported, and fully accredited by their respective religious groups. At this time there were about seventy-five teachers on the faculty, and they lived in cottages each accommodating about a dozen persons. Every new moon these groups were changed by the casting of lots. Intolerance, a contentious spirit, or any other disposition to interfere with the smooth running of the community would bring about the prompt and summary dismissal of the offending teacher. He would be unceremoniously dismissed, and his alternate in waiting would be immediately installed in his place.
134:3.6 (1486.1) 這座宗教哲學聖殿的全體教師，代表了三十多個宗教與教派。這些教師都是由他們各自所屬宗教團體選定、資助並全面授權的。當時的教師團隊，有大約七十五名教師，他們住在每個可容納十餘人的小屋中。每到新月，就抽籤更換這些團隊成員。偏狹、好爭論的，或是有任何其他妨礙社區平穩運行傾向的，都會被迅速、立即解僱。他會被毫不客氣地解僱，其候補者會立即接替他的位置。
134:3.7 (1486.2) These teachers of the various religions made a great effort to show how similar their religions were in regard to the fundamental things of this life and the next. There was but one doctrine which had to be accepted in order to gain a seat on this faculty—every teacher must represent a religion which recognized God—some sort of supreme Deity. There were five independent teachers on the faculty who did not represent any organized religion, and it was as such an independent teacher that Jesus appeared before them.
134:3.7 (1486.2) 這些持有不同宗教信仰的教師都不遺餘力地展示，在今生與來生的諸多根本性東西上，他們各個宗教是多麼地具有共通之處。要在這個教職團隊中獲得一席之地，只有一個原則必須接受——每位教師必須要代表一個宗教，且這一宗教承認神——某種至高神靈。教職團隊中有五名獨立教師，他們不代表任何有組織的宗教；耶穌正是以這種獨立教師的身份出現在他們面前。
134:3.8 (1486.3) [When we, the midwayers, first prepared the summary of Jesus’ teachings at Urmia, there arose a disagreement between the seraphim of the churches and the seraphim of progress as to the wisdom of including these teachings in the Urantia Revelation. Conditions of the twentieth century, prevailing in both religion and human governments, are so different from those prevailing in Jesus’ day that it was indeed difficult to adapt the Master’s teachings at Urmia to the problems of the kingdom of God and the kingdoms of men as these world functions are existent in the twentieth century. We were never able to formulate a statement of the Master’s teachings which was acceptable to both groups of these seraphim of planetary government. Finally, the Melchizedek chairman of the revelatory commission appointed a commission of three of our number to prepare our view of the Master’s Urmia teachings as adapted to twentieth-century religious and political conditions on Urantia. Accordingly, we three secondary midwayers completed such an adaptation of Jesus’ teachings, restating his pronouncements as we would apply them to present-day world conditions, and we now present these statements as they stand after having been edited by the Melchizedek chairman of the revelatory commission.]
134:3.8 (1486.3) ［當我們中道者開始準備耶穌在烏爾米亞所作教導的概要時，教會熾天使與進展熾天使之間，對於將這些教導納入這部玉苒廈啟示中是否明智這件事，產生了分歧。二十世紀的狀況（在宗教和人類政府這兩方面所盛行的），與耶穌時代所盛行的狀況截然不同；因此，確實很難將主在烏爾米亞的教導，套用到「神的國」與「人的國」問題上，因為這些世界運行機制存在於二十世紀。我們一直未能擬出一份能讓行星管理機構的這兩組熾天使都滿意的、關於主的教導的說明。最後，啟示委員會的默基瑟德主席，任命了由我們當中的三名成員所組成的專責小組，以闡述我們對於主的烏爾米亞教導的看法，使其適用於二十世紀玉苒廈上的宗教與政治狀況。因此，我們三個第二類中道者完成了對耶穌教導的這項適應性改編，依照我們將其應用於當今世界狀況的構想，重新表述了他所宣講的內容；我們現在呈現這些闡述，這是經啟示委員會默基瑟德主席校訂的定稿。］
134:4.1 (1486.4) The brotherhood of men is founded on the fatherhood of God. The family of God is derived from the love of God—God is love. God the Father divinely loves his children, all of them.
134:4.1 (1486.4) 人類兄弟情誼，建立在神的父親身份之上。神的家族是神的愛衍生而來的——神就是愛。上父神以神性方式愛著自己的子女——他所有的子女。
134:4.2 (1486.5) The kingdom of heaven, the divine government, is founded on the fact of divine sovereignty—God is spirit. Since God is spirit, this kingdom is spiritual. The kingdom of heaven is neither material nor merely intellectual; it is a spiritual relationship between God and man.
134:4.2 (1486.5) 天國，亦即神性政府，建立在神性主權這一事實基礎之上——神即是靈。既然神是靈，那麼這個國便是屬靈的。天國既非物質的，也非僅智性的；它是神與人之間的一種靈性關係。
134:4.3 (1486.6) If different religions recognize the spirit sovereignty of God the Father, then will all such religions remain at peace. Only when one religion assumes that it is in some way superior to all others, and that it possesses exclusive authority over other religions, will such a religion presume to be intolerant of other religions or dare to persecute other religious believers.
134:4.3 (1486.6) 倘若不同宗教都承認上父神的靈性主權，那麼所有這些宗教便都能和睦相處。唯有當一個宗教自認在某種程度上優於所有其他宗教、且擁有淩駕於其他宗教之上的專屬權威時，這樣的一個宗教才會妄加排斥其他宗教，或是膽敢迫害其他宗教的信徒。
134:4.4 (1487.1) Religious peace—brotherhood—can never exist unless all religions are willing to completely divest themselves of all ecclesiastical authority and fully surrender all concept of spiritual sovereignty. God alone is spirit sovereign.
134:4.4 (1487.1) 除非所有宗教都願意完全放棄一切教會權威，並徹底放下一切靈性主權觀念，否則絕不可能有宗教和平——兄弟情誼。唯有神是靈性主權者。
134:4.5 (1487.2) You cannot have equality among religions (religious liberty) without having religious wars unless all religions consent to the transfer of all religious sovereignty to some superhuman level, to God himself.
134:4.5 (1487.2) 除非所有宗教都同意將一切宗教主權都讓與某個超越人類的層次，讓與神本身，否則你們絕無可能在沒有宗教戰爭的情況下實現宗教之間的平等（即宗教自由）。
134:4.6 (1487.3) The kingdom of heaven in the hearts of men will create religious unity (not necessarily uniformity) because any and all religious groups composed of such religious believers will be free from all notions of ecclesiastical authority—religious sovereignty.
134:4.6 (1487.3) 世人心靈中的天國將締造宗教團結（未必是統一），因為由這樣的宗教信奉者所組成的任何、一切宗教團體，都將擺脫一切教會權威的概念——宗教主權概念。
134:4.7 (1487.4) God is spirit, and God gives a fragment of his spirit self to dwell in the heart of man. Spiritually, all men are equal. The kingdom of heaven is free from castes, classes, social levels, and economic groups. You are all brethren.
134:4.7 (1487.4) 神是靈；神還賜下自己靈性自我的一個片段，讓這片段住在人的心靈中。在靈性上，所有人都是平等的。天國沒有門第、階級、社會層次與經濟群體。你們都是兄弟。
134:4.8 (1487.5) But the moment you lose sight of the spirit sovereignty of God the Father, some one religion will begin to assert its superiority over other religions; and then, instead of peace on earth and good will among men, there will start dissensions, recriminations, even religious wars, at least wars among religionists.
134:4.8 (1487.5) 然而，一旦你們忽視上父神的靈性主權，某個宗教便會開始宣稱自己優於其他宗教；屆時，世間將不再有和平，人與人之間也將不再有善意，取而代之的是紛爭、責難，甚至宗教戰爭——最低限度是宗教徒之間的戰爭。
134:4.9 (1487.6) Freewill beings who regard themselves as equals, unless they mutually acknowledge themselves as subject to some supersovereignty, some authority over and above themselves, sooner or later are tempted to try out their ability to gain power and authority over other persons and groups. The concept of equality never brings peace except in the mutual recognition of some overcontrolling influence of supersovereignty.
134:4.9 (1487.6) 擁有自由意志的存有（他們自認是平等的），除非他們共同承認自己服從於某種超越性主權，某種凌駕於他們之上、比他們自己更高的權威，否則遲早會受到誘惑，去測試自己獲取凌駕於其他人與其他團體之上的權力與權威的能力。平等觀念，唯有在共同承認超越性主權的某種統御作用時，才會帶來和平。
134:4.10 (1487.7) The Urmia religionists lived together in comparative peace and tranquillity because they had fully surrendered all their notions of religious sovereignty. Spiritually, they all believed in a sovereign God; socially, full and unchallengeable authority rested in their presiding head—Cymboyton. They well knew what would happen to any teacher who assumed to lord it over his fellow teachers. There can be no lasting religious peace on Urantia until all religious groups freely surrender all their notions of divine favor, chosen people, and religious sovereignty. Only when God the Father becomes supreme will men become religious brothers and live together in religious peace on earth.
134:4.10 (1487.7) 烏爾米亞的宗教家們能相對和睦、安寧地共處，是因為他們已完全捨棄了一切宗教主權的觀念。在靈性上，他們都相信一位主權之神；在社會方面，完整且不容挑戰的權威都歸屬於他們的主事院長——辛伯頓。他們很清楚，任何一位老師，倘若妄自對其他老師頤指氣使，他將會面臨什麼。在玉苒廈，除非所有宗教團體都自願捨棄他們所有那些神的偏寵、受選民族與宗教主權的觀念，否則絕不可能有持久的宗教和平。只有當上父神成為至上的，人類才會成為宗教兄弟，在世間宗教和平中共處。
134:5.1 (1487.8) [While the Master’s teaching concerning the sovereignty of God is a truth—only complicated by the subsequent appearance of the religion about him among the world’s religions—his presentations concerning political sovereignty are vastly complicated by the political evolution of nation life during the last nineteen hundred years and more. In the times of Jesus there were only two great world powers—the Roman Empire in the West and the Han Empire in the East—and these were widely separated by the Parthian kingdom and other intervening lands of the Caspian and Turkestan regions. We have, therefore, in the following presentation departed more widely from the substance of the Master’s teachings at Urmia concerning political sovereignty, at the same time attempting to depict the import of such teachings as they are applicable to the peculiarly critical stage of the evolution of political sovereignty in the twentieth century after Christ.]
134:5.1 (1487.8) [儘管主關於神之主權的教導是真理——只是因後來世界宗教中出現的關於他的宗教而變得複雜——但他關於政治主權的陳述，卻因過去一千九百多年裡國家興衰歷程中的政治演進，而變得極其複雜。在耶穌的時代，世界上只有兩大強權——西方的羅馬帝國與東方的漢帝國。而這兩個帝國之間隔著帕提亞王國，以及其他處於中間地帶的裏海與土耳其斯坦等地區，形成了廣闊的隔離帶。因此，我們接下來的陳述，會大大偏離主在烏爾米亞關於政治主權之教導的實質性內容；與此同時，我們也試圖描述這些教導的深遠意義，因為這些教導適用於基督後二十世紀政治主權演進中特別關鍵的階段。]
134:5.2 (1487.9) War on Urantia will never end so long as nations cling to the illusive notions of unlimited national sovereignty. There are only two levels of relative sovereignty on an inhabited world: the spiritual free will of the individual mortal and the collective sovereignty of mankind as a whole. Between the level of the individual human being and the level of the total of mankind, all groupings and associations are relative, transitory, and of value only in so far as they enhance the welfare, well-being, and progress of the individual and the planetary grand total—man and mankind.
134:5.2 (1487.9) 只要各國仍執迷於無限制國家主權的虛幻概念，玉苒廈上的戰爭將永無休止之日。一個有居住者的世界上只存在兩個層次的相對主權：個體凡人的靈性自由意志，以及人類作為一個整體的集體主權。在人類個體層次與人類總體層次之間，所有的集群、聯合都是相對的、暫時的，而且它們只有在促進個人與行星總體——人和人類——的安康、福祉與進步時，才是有價值的。
134:5.3 (1488.1) Religious teachers must always remember that the spiritual sovereignty of God overrides all intervening and intermediate spiritual loyalties. Someday civil rulers will learn that the Most Highs rule in the kingdoms of men.
134:5.3 (1488.1) 宗教導師須始終銘記，神的靈性主權凌駕於一切從中介入與中間過渡的靈性忠誠之上。終有一日，國家統治者會知曉，至高者在人的國中掌權。
134:5.4 (1488.2) This rule of the Most Highs in the kingdoms of men is not for the especial benefit of any especially favored group of mortals. There is no such thing as a “chosen people.” The rule of the Most Highs, the overcontrollers of political evolution, is a rule designed to foster the greatest good to the greatest number of all men and for the greatest length of time.
134:5.4 (1488.2) 至高者在人的國中掌權，並非為任何特別受偏寵的凡人群體謀求特殊利益。不存在所謂的「受選民族」。至高者——政治演進的統御者——的掌權，是一個規則，它旨在為所有人類中盡可能多的人，謀求最大、最長遠的福祉。
134:5.5 (1488.3) Sovereignty is power and it grows by organization. This growth of the organization of political power is good and proper, for it tends to encompass ever-widening segments of the total of mankind. But this same growth of political organizations creates a problem at every intervening stage between the initial and natural organization of political power—the family—and the final consummation of political growth—the government of all mankind, by all mankind, and for all mankind.
134:5.5 (1488.3) 主權即是權力，它藉由組織而增強。政治權力組織的發展，是有益且正當的，因為它傾向於將全人類越來越廣泛的群體納入其涵蓋範圍。然而，從最初自然形成的政治權力組織——家庭，到政治發展的頂點——全人類共有、共治、共享的政府，在這兩端之間的每一個中間階段中，政治組織的這種壯大都會引發一個問題。
134:5.6 (1488.4) Starting out with parental power in the family group, political sovereignty evolves by organization as families overlap into consanguineous clans which become united, for various reasons, into tribal units—superconsanguineous political groupings. And then, by trade, commerce, and conquest, tribes become unified as a nation, while nations themselves sometimes become unified by empire.
134:5.6 (1488.4) 政治主權，以家庭群體中的父母權力為開端，憑藉著組織不斷演進：家庭相互交織，形成血緣氏族；這些氏族又出於各種原因聯成部落單元——超血緣的政治集群。而後，經由貿易、商業與征服，多個部落被逐漸統一成一個國家，而國家自身有時也會被帝國統一。
134:5.7 (1488.5) As sovereignty passes from smaller groups to larger groups, wars are lessened. That is, minor wars between smaller nations are lessened, but the potential for greater wars is increased as the nations wielding sovereignty become larger and larger. Presently, when all the world has been explored and occupied, when nations are few, strong, and powerful, when these great and supposedly sovereign nations come to touch borders, when only oceans separate them, then will the stage be set for major wars, world-wide conflicts. So-called sovereign nations cannot rub elbows without generating conflicts and eventuating wars.
134:5.7 (1488.5) 隨著主權從較小群體轉移至較大群體，戰爭減少了。也就是說，小國之間的小規模戰爭減少了；但隨著擁有主權的國家不斷擴大，更大規模戰爭的潛在可能性也隨之增加。如今，當全世界已被探索與占領，當國家數量少、國力強、影響力大，當這些龐大的、名義上的主權國家開始接壤，當它們之間只剩海洋相隔時，大規模戰爭、全球性衝突的舞臺便搭建了起來。所謂的主權國家，一旦相互比鄰而處，便不可避免地會產生衝突，最終釀成戰爭。
134:5.8 (1488.6) The difficulty in the evolution of political sovereignty from the family to all mankind, lies in the inertia-resistance exhibited on all intervening levels. Families have, on occasion, defied their clan, while clans and tribes have often been subversive of the sovereignty of the territorial state. Each new and forward evolution of political sovereignty is (and has always been) embarrassed and hampered by the “scaffolding stages” of the previous developments in political organization. And this is true because human loyalties, once mobilized, are hard to change. The same loyalty which makes possible the evolution of the tribe, makes difficult the evolution of the supertribe—the territorial state. And the same loyalty (patriotism) which makes possible the evolution of the territorial state, vastly complicates the evolutionary development of the government of all mankind.
134:5.8 (1488.6) 政治主權從家庭向全人類演進中的艱難之處，在於所有介於兩端之間的層次所表現出的慣性抵抗。家族有時會反抗他們所屬的氏族，而氏族與部落也常會顛覆領土國家的主權。政治主權的每一次新的、向前的演進，都會（且歷來都是）因政治組織中以往發展的那些“腳手架階段”，而陷入困境，受到阻礙。確實如此，因為人類的忠誠一旦被調動起來便很難改變。正是那份可能促成部落演進的忠誠，使得超級部落——領土國家——的演進變得艱難。正是那份可能促成領土國家演進的忠誠（愛國主義），使得全人類共有政府的演進發展變得極為複雜。
134:5.9 (1488.7) Political sovereignty is created out of the surrender of self-determinism, first by the individual within the family and then by the families and clans in relation to the tribe and larger groupings. This progressive transfer of self-determination from the smaller to ever larger political organizations has generally proceeded unabated in the East since the establishment of the Ming and the Mogul dynasties. In the West it obtained for more than a thousand years right on down to the end of the World War, when an unfortunate retrograde movement temporarily reversed this normal trend by re-establishing the submerged political sovereignty of numerous small groups in Europe.
134:5.9 (1488.7) 政治主權源於自決權的讓渡：最初是家庭中的個人，後來是那些與部落和更大群體關聯的家族和氏族交出自決權。在東方，這種自決權從較小向越來越大政治組織的漸進轉讓，從明朝和蒙兀兒王朝建立以來，基本上是持續推進著的。在西方，自決權的漸進轉讓沿襲了一千多年，直到世界大戰結束時，一場不幸的倒退運動，使得歐洲眾多小群體被壓制的政治主權得以重新建立起來，從而暫時倒轉了這一正常趨勢。
134:5.10 (1489.1) Urantia will not enjoy lasting peace until the so-called sovereign nations intelligently and fully surrender their sovereign powers into the hands of the brotherhood of men—mankind government. Internationalism—Leagues of Nations—can never bring permanent peace to mankind. World-wide confederations of nations will effectively prevent minor wars and acceptably control the smaller nations, but they will not prevent world wars nor control the three, four, or five most powerful governments. In the face of real conflicts, one of these world powers will withdraw from the League and declare war. You cannot prevent nations going to war as long as they remain infected with the delusional virus of national sovereignty. Internationalism is a step in the right direction. An international police force will prevent many minor wars, but it will not be effective in preventing major wars, conflicts between the great military governments of earth.
134:5.10 (1489.1) 除非所謂的主權國家明智地將其主權權力完全交到人類兄弟情誼——人類政府——手中，在此之前，玉苒廈不會享有持久的和平。國際主義——國家聯盟——永遠無法給人類帶來永久的和平。全球性多國聯盟，會有效地阻止小規模戰爭，也尚能控制較小的國家，但它們不會去阻止世界戰爭，也不會去控制那三、四、五個最有影響力的政府。一旦面臨真正的衝突，這些世界強權中的其中一個就會退出聯盟並宣戰。只要國家仍感染著妄想的國家主權病毒，你們就無法阻止它們走向戰爭。國際主義是邁向正確方向的一步。國際警察武裝力量會阻止許多小規模戰爭，但它無法有效阻止大規模戰爭——世界各大軍事政府之間的衝突。
134:5.11 (1489.2) As the number of truly sovereign nations (great powers) decreases, so do both opportunity and need for mankind government increase. When there are only a few really sovereign (great) powers, either they must embark on the life and death struggle for national (imperial) supremacy, or else, by voluntary surrender of certain prerogatives of sovereignty, they must create the essential nucleus of supernational power which will serve as the beginning of the real sovereignty of all mankind.
134:5.11 (1489.2) 隨著真正的主權國家（即大國）數量減少，建立人類政府的機會和需求隨之增加。當只餘少數幾個真正的主權（大）國時，它們要麼必須展開爭奪國家（帝國）霸權的生死爭鬥，要麼必須透過自願讓渡某些主權特權，來創建必需的超國家權力核心，而這些核心將成為全人類真正主權的開端。
134:5.12 (1489.3) Peace will not come to Urantia until every so-called sovereign nation surrenders its power to make war into the hands of a representative government of all mankind. Political sovereignty is innate with the peoples of the world. When all the peoples of Urantia create a world government, they have the right and the power to make such a government SOVEREIGN; and when such a representative or democratic world power controls the world’s land, air, and naval forces, peace on earth and good will among men can prevail—but not until then.
134:5.12 (1489.3) 除非每一個所謂的主權國家都將其發動戰爭的權力交到全人類代議政府手中，在此之前，和平不會降臨玉苒廈。政治主權是世界各民族所固有的。當玉苒廈所有民族建立起一個世界政府，他們就擁有了權利與權力使這樣一個政府成為「主權者」（SOVEREIGN）；當這樣一個代議的、或者說是民主的世界政權控制了這個世界的陸軍、空軍和海軍，世間的和平、人與人之間的善意便能佔據主導——但在那之前絕無可能。
134:5.13 (1489.4) To use an important nineteenth- and twentieth-century illustration: The forty-eight states of the American Federal Union have long enjoyed peace. They have no more wars among themselves. They have surrendered their sovereignty to the federal government, and through the arbitrament of war, they have abandoned all claims to the delusions of self-determination. While each state regulates its internal affairs, it is not concerned with foreign relations, tariffs, immigration, military affairs, or interstate commerce. Neither do the individual states concern themselves with matters of citizenship. The forty-eight states suffer the ravages of war only when the federal government’s sovereignty is in some way jeopardized.
134:5.13 (1489.4) 用十九、二十世紀的重要實例來說明：美國聯邦的四十八個州長期享有和平。各州之間不再有戰爭。各州已將其主權交給了聯邦政府；通過戰爭的裁決，它們已放棄了自決權妄想的所有主張。每個州依然掌管其內部事務，但不再涉及對外關係、關稅、移民、軍事事務或州際貿易。各州也不再介入公民身份相關事務。只有在聯邦政府的主權受到某種程度的危害時，這四十八個州才會遭受戰爭的破壞。
134:5.14 (1489.5) These forty-eight states, having abandoned the twin sophistries of sovereignty and self-determination, enjoy interstate peace and tranquillity. So will the nations of Urantia begin to enjoy peace when they freely surrender their respective sovereignties into the hands of a global government—the sovereignty of the brotherhood of men. In this world state the small nations will be as powerful as the great, even as the small state of Rhode Island has its two senators in the American Congress just the same as the populous state of New York or the large state of Texas.
134:5.14 (1489.5) 這四十八個州，在放棄了主權與自決權的雙重謬誤之後，得以享有州際和平與安寧。同樣地，當玉苒廈各國自願將它們各自的主權交予一個全球政府——人類兄弟情誼的主權，便會開始享有和平。在這個世界國家裡，小國將與大國擁有同樣的權力，正如羅德島這樣的小州，與人口眾多的紐約州或是大州德克薩斯一樣，在美國國會中同樣擁有兩個參議員席位。
134:5.15 (1490.1) The limited (state) sovereignty of these forty-eight states was created by men and for men. The superstate (national) sovereignty of the American Federal Union was created by the original thirteen of these states for their own benefit and for the benefit of men. Sometime the supernational sovereignty of the planetary government of mankind will be similarly created by nations for their own benefit and for the benefit of all men.
134:5.15 (1490.1) 這四十八個州有限制的（州）主權，是由人、為了人而建立的。美國聯邦的超州級（國家級）主權，是由這些州中最初的十三個州為了其自身利益以及國人的利益而建立的。同樣地，終有一日，人類行星政府的超國家級主權，也將由各國為了其自身利益以及全人類的利益建立起來。
134:5.16 (1490.2) Citizens are not born for the benefit of governments; governments are organizations created and devised for the benefit of men. There can be no end to the evolution of political sovereignty short of the appearance of the government of the sovereignty of all men. All other sovereignties are relative in value, intermediate in meaning, and subordinate in status.
134:5.16 (1490.2) 公民不是為了政府的利益而生的，政府是為了人的利益而創建、設計的組織。只要全人類主權政府不現世，政治主權的演進就絕不會停止。所有其他主權，在價值上都是相對的，在意義上是中間過渡的，在地位上是從屬的。
134:5.17 (1490.3) With scientific progress, wars are going to become more and more devastating until they become almost racially suicidal. How many world wars must be fought and how many leagues of nations must fail before men will be willing to establish the government of mankind and begin to enjoy the blessings of permanent peace and thrive on the tranquillity of good will—world-wide good will—among men?
134:5.17 (1490.3) 隨著科學的進步，戰爭將變得越來越具毀滅性，直至發展成近乎種族自殺性的。還須打多少次世界大戰，經歷多少個國際聯盟走向失敗，人類才會願意創建人類政府，並開始享受永久和平的福祉，在人與人之間充滿善意——遍及全世界的善意——的安寧中繁榮興盛?
134:6.1 (1490.4) If one man craves freedom—liberty—he must remember that all other men long for the same freedom. Groups of such liberty-loving mortals cannot live together in peace without becoming subservient to such laws, rules, and regulations as will grant each person the same degree of freedom while at the same time safeguarding an equal degree of freedom for all of his fellow mortals. If one man is to be absolutely free, then another must become an absolute slave. And the relative nature of freedom is true socially, economically, and politically. Freedom is the gift of civilization made possible by the enforcement of LAW.
134:6.1 (1490.4) 一個人如果渴望自由——自由權，那麼他便須銘記，所有其他人也都渴望同樣的自由。這樣的熱愛自由權的凡人所組成的群體，若要和平共處，就必須服從於這樣的法律、規則與規章：這些法規將給予每個人相同程度的自由，同時還保障每個人的所有凡人同伴享有同等程度的自由。若要讓一個人絕對地自由，那麼另一個人就必須淪為絕對的奴隸。而自由具有相對性，在社會、經濟與政治等各個層面均成立。自由是文明的饋贈，而這種饋贈唯有透過法律的強制力才能實現。
134:6.2 (1490.5) Religion makes it spiritually possible to realize the brotherhood of men, but it will require mankind government to regulate the social, economic, and political problems associated with such a goal of human happiness and efficiency.
134:6.2 (1490.5) 宗教在靈性上使人類實現兄弟情誼成為可能，但這要求人類政府去規範那些關乎人類幸福與高效這一目標的社會、經濟與政治問題。
134:6.3 (1490.6) There shall be wars and rumors of wars—nation will rise against nation—just as long as the world’s political sovereignty is divided up and unjustly held by a group of nation-states. England, Scotland, and Wales were always fighting each other until they gave up their respective sovereignties, reposing them in the United Kingdom.
134:6.3 (1490.6) 只要這個世界的政治主權是被一群民族-國家分割並不公正地把持著，便會有戰爭和戰爭的風聲——不同民族之間兵戎相見。英格蘭、蘇格蘭和威爾斯曾長期彼此征伐，直到它們放棄各自的主權，將其交託於聯合王國，戰火才得以平息。
134:6.4 (1490.7) Another world war will teach the so-called sovereign nations to form some sort of federation, thus creating the machinery for preventing small wars, wars between the lesser nations. But global wars will go on until the government of mankind is created. Global sovereignty will prevent global wars—nothing else can.
134:6.4 (1490.7) 再來一次世界大戰，將給各個所謂的主權國家好好上一課，讓它們懂得組建某種形式的聯邦，從而建立起防止小規模戰爭（即較小國家之間的戰爭）的機制。但在人類政府建立起來之前，全球性戰爭不會停息。全球性主權將會阻止全球性戰爭——余皆不能。
134:6.5 (1490.8) The forty-eight American free states live together in peace. There are among the citizens of these forty-eight states all of the various nationalities and races that live in the ever-warring nations of Europe. These Americans represent almost all the religions and religious sects and cults of the whole wide world, and yet here in North America they live together in peace. And all this is made possible because these forty-eight states have surrendered their sovereignty and have abandoned all notions of the supposed rights of self-determination.
134:6.5 (1490.8) 美國的四十八個自由州達到了和平共處。這四十八個州的居民，囊括了歐洲那些處於長年戰火紛飛的國家的各個民族與種族。這些美國人幾乎代表了全世界所有宗教、宗教派別與宗教信仰；但在北美這片土地上，他們卻能和平共處。所有這一切之所以成為可能，是因為這四十八個州已交出了自身的主權，並放棄了所有名義上的自決權的觀念。
134:6.6 (1490.9) It is not a question of armaments or disarmament. Neither does the question of conscription or voluntary military service enter into these problems of maintaining world-wide peace. If you take every form of modern mechanical armaments and all types of explosives away from strong nations, they will fight with fists, stones, and clubs as long as they cling to their delusions of the divine right of national sovereignty.
134:6.6 (1490.9) 這不是軍備或是裁減軍備的問題。徵兵或志願兵役的問題，也與維持全世界和平這些難題無關。假如你們奪走強國手中的每樣現代機械武器以及所有類型的炸藥，只要他們仍緊抓著國家主權之神聖權利的妄想不放，他們就會用拳頭、石頭和棍棒戰鬥。
134:6.7 (1491.1) War is not man’s great and terrible disease; war is a symptom, a result. The real disease is the virus of national sovereignty.
134:6.7 (1491.1) 戰爭並非人類重大、可怖的病害；戰爭是症狀，是結果。真正的病害是國家主權這個病毒。
134:6.8 (1491.2) Urantia nations have not possessed real sovereignty; they never have had a sovereignty which could protect them from the ravages and devastations of world wars. In the creation of the global government of mankind, the nations are not giving up sovereignty so much as they are actually creating a real, bona fide, and lasting world sovereignty which will henceforth be fully able to protect them from all war. Local affairs will be handled by local governments; national affairs, by national governments; international affairs will be administered by global government.
134:6.8 (1491.2) 玉苒廈各國從未擁有過真正的主權，也從未有過一個能保護自己免遭世界大戰蹂躪與毀壞的主權。在建立全球人類政府的過程中，各國與其說是放棄了主權，不如說是在創建一種真正的、名副其實的、恆久的世界主權，自此以後，它將有充分的力量保護各國，使它們免遭戰禍。地方事務，將由地方政府處理；國家事務，將由國家政府處理；國際事務，將由全球政府管理。
134:6.9 (1491.3) World peace cannot be maintained by treaties, diplomacy, foreign policies, alliances, balances of power, or any other type of makeshift juggling with the sovereignties of nationalism. World law must come into being and must be enforced by world government—the sovereignty of all mankind.
134:6.9 (1491.3) 世界和平無法依靠條約、外交、對外政策、聯盟、權力平衡，或是玩弄國家主義主權的任何其他類型的權宜之計來維持。世界法律必須要建立起來，且必須要由世界政府——全人類的主權——來執行。
134:6.10 (1491.4) The individual will enjoy far more liberty under world government. Today, the citizens of the great powers are taxed, regulated, and controlled almost oppressively, and much of this present interference with individual liberties will vanish when the national governments are willing to trustee their sovereignty as regards international affairs into the hands of global government.
134:6.10 (1491.4) 個人將在世界政府治下享有遠勝今日的更多自由權。如今，大國的公民承受著近乎壓迫性的稅收、監管與控制；而當各國政府願意將其涉及國際事務的主權交托給全球政府時，當前對個人自由權的諸多干涉便會消失。
134:6.11 (1491.5) Under global government the national groups will be afforded a real opportunity to realize and enjoy the personal liberties of genuine democracy. The fallacy of self-determination will be ended. With global regulation of money and trade will come the new era of world-wide peace. Soon may a global language evolve, and there will be at least some hope of sometime having a global religion—or religions with a global viewpoint.
134:6.11 (1491.5) 在全球政府治下，各民族將獲得真正的機會，去實現並享受真正民主下的個人自由。民族自決這一謬誤將就此終結。伴隨著對貨幣與貿易的全球性監管，全世界和平的新時代將會到來。隨後，一種全球通用語言或將很快演化形成；至少會有些許希望產生一種全球性宗教——或是多個具有全球視角的宗教。
134:6.12 (1491.6) Collective security will never afford peace until the collectivity includes all mankind.
134:6.12 (1491.6) 除非「集體」包含全人類，在此之前，集體安全永遠無法帶來和平。
134:6.13 (1491.7) The political sovereignty of representative mankind government will bring lasting peace on earth, and the spiritual brotherhood of man will forever insure good will among all men. And there is no other way whereby peace on earth and good will among men can be realized.
134:6.13 (1491.7) 代議制人類政府的政治主權將帶來世間的長久和平，而人的靈性兄弟情誼將永遠確保所有人之間的善意。除此之外，再無其它途徑可以實現世間和平以及人與人之間的善意。
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134:6.15 (1491.8) After the death of Cymboyton, his sons encountered great difficulties in maintaining a peaceful faculty. The repercussions of Jesus’ teachings would have been much greater if the later Christian teachers who joined the Urmia faculty had exhibited more wisdom and exercised more tolerance.
134:6.15 (1491.8) 辛伯頓過世後，他的幾個兒子在維持一個和睦相處的教職團隊這件事上遭遇到極大的困難。如若後來加入烏爾米亞教職團隊的基督教老師們能展現出更多的智慧，更加地包容，耶穌的教導所引起的反響會大很多。
134:6.16 (1491.9) Cymboyton’s eldest son had appealed to Abner at Philadelphia for help, but Abner’s choice of teachers was most unfortunate in that they turned out to be unyielding and uncompromising. These teachers sought to make their religion dominant over the other beliefs. They never suspected that the oft-referred-to lectures of the caravan conductor had been delivered by Jesus himself.
134:6.16 (1491.9) 辛伯頓的長子曾向非拉鐵非的艾伯納求助，不過艾伯納在教師的選擇上極為不當，因為後來的結果證明他們固執己見、毫不讓步。這些老師試圖使自己的宗教淩駕於其它信仰之上。他們從未覺察到，常被提起的商隊領隊的講學，是耶穌本人講的。
134:6.17 (1491.10) As confusion increased in the faculty, the three brothers withdrew their financial support, and after five years the school closed. Later it was reopened as a Mithraic temple and eventually burned down in connection with one of their orgiastic celebrations.
134:6.17 (1491.10) 隨著教職團隊的混亂日益加劇，三兄弟撤回了資金支持；五年之後，這所學院關閉。後來，這所學院作為密特拉教神廟重新開放，最後因他們的一次狂歡慶典被燒毀。
134:7.1 (1492.1) When Jesus returned from the journey to the Caspian Sea, he knew that his world travels were about finished. He made only one more trip outside of Palestine, and that was into Syria. After a brief visit to Capernaum, he went to Nazareth, stopping over a few days to visit. In the middle of April he left Nazareth for Tyre. From there he journeyed on north, tarrying for a few days at Sidon, but his destination was Antioch.
134:7.1 (1492.1) 結束裏海之行返回後，耶穌便知道自己的世界旅行就要結束了。至於巴勒斯坦以外的行程，他只再出游過一次，是去了敘利亞。在迦百農短暫停留後，他便前往拿撒勒，並在那裡逗留數日。四月中旬，他離開拿撒勒，動身前往推羅。從那裡他繼續北行，在西頓停留數日，但他的目的地是安提阿。
134:7.2 (1492.2) This is the year of Jesus’ solitary wanderings through Palestine and Syria. Throughout this year of travel he was known by various names in different parts of the country: the carpenter of Nazareth, the boatbuilder of Capernaum, the scribe of Damascus, and the teacher of Alexandria.
134:7.2 (1492.2) 這一年，是耶穌獨自遊歷巴勒斯坦和敘利亞的一年。在旅行的這一整年裡，他在全國各地以不同的稱號為人所知：拿撒勒的木匠，迦百農的造船匠，大馬士革文士，以及亞歷山卓的教師。
134:7.3 (1492.3) At Antioch the Son of Man lived for over two months, working, observing, studying, visiting, ministering, and all the while learning how man lives, how he thinks, feels, and reacts to the environment of human existence. For three weeks of this period he worked as a tentmaker. He remained longer in Antioch than at any other place he visited on this trip. Ten years later, when the Apostle Paul was preaching in Antioch and heard his followers speak of the doctrines of the Damascus scribe, he little knew that his pupils had heard the voice, and listened to the teachings, of the Master himself.
134:7.3 (1492.3) 人子在安提阿住了兩個多月，在此地工作、觀察、研究、走訪、事奉，同時瞭解人如何生活，如何思考、感受，如何對人類生存環境作出反應。在此期間，有三週他以製作帳篷為業。在此次旅行中，他在安提阿停留的時間比其他任何地方都要長。十年後，當使徒保羅在安提阿傳道、聽聞他的追隨者們提起這位大馬士革文士的教義時，他絲毫不知，他的學生早就親耳聽到過主本人的聲音，聆聽過主本人的教導。
134:7.4 (1492.4) From Antioch Jesus journeyed south along the coast to Caesarea, where he tarried for a few weeks, continuing down the coast to Joppa. From Joppa he traveled inland to Jamnia, Ashdod, and Gaza. From Gaza he took the inland trail to Beersheba, where he remained for a week.
134:7.4 (1492.4) 而後耶穌從安提阿出發，沿著海岸線往南行至凱撒利亞，在那裡停留了幾週，然後繼續沿海岸線南下至約帕。從約帕，他轉向內陸，行至亞姆尼亞、亞實突和加薩。從加薩，他走內陸小道前往別是巴，並在那裡停留了一週。
134:7.5 (1492.5) Jesus then started on his final tour, as a private individual, through the heart of Palestine, going from Beersheba in the south to Dan in the north. On this journey northward he stopped at Hebron, Bethlehem (where he saw his birthplace), Jerusalem (he did not visit Bethany), Beeroth, Lebonah, Sychar, Shechem, Samaria, Geba, En-Gannim, Endor, Madon; passing through Magdala and Capernaum, he journeyed on north; and passing east of the Waters of Merom, he went by Karahta to Dan, or Caesarea-Philippi.
134:7.5 (1492.5) 隨後耶穌便啟程踏上他最後一次以個人身份展開的旅行，從南部的別是巴出發，穿過巴勒斯坦的中心地帶，一路北上至北部的但城。在這趟向北行的旅程中，他停留過的地方有：希布侖、伯利恒（他在那裡見到了自己出生的地方）、耶路撒冷（他並未造訪伯大尼）、比錄、利波拿、敘加、示劍、撒馬利亞、迦巴、隱干寧、隱多珥、瑪頓；穿過抹大拉和迦百農後，他繼續向北行；然後穿過米倫水以東，取道卡拉塔前往但城（或稱凱撒利亞-腓立比）。
134:7.6 (1492.6) The indwelling Thought Adjuster now led Jesus to forsake the dwelling places of men and betake himself up to Mount Hermon that he might finish his work of mastering his human mind and complete the task of effecting his full consecration to the remainder of his lifework on earth.
134:7.6 (1492.6) 這時，內住思想調整者引導耶穌離開人們聚居之地，獨自前往黑門山，讓他可以完成掌控自己人類心智的工作，並完成這一任務：將自己全然奉獻給他餘下的世間事業。
134:7.7 (1492.7) This was one of those unusual and extraordinary epochs in the Master’s earth life on Urantia. Another and very similar one was the experience he passed through when alone in the hills near Pella just subsequent to his baptism. This period of isolation on Mount Hermon marked the termination of his purely human career, that is, the technical termination of the mortal bestowal, while the later isolation marked the beginning of the more divine phase of the bestowal. And Jesus lived alone with God for six weeks on the slopes of Mount Hermon.
134:7.7 (1492.7) 這是主在玉苒廈世間生命歷程中那些不尋常而又非凡時期的其中一段。另一段非常類似的時期是在他受洗之後，就是他獨自在佩拉附近山中所經歷的那段體驗。在黑門山上的這段與世隔絕的日子，標誌著他純人類生涯的終結，亦即此次凡人贈予嚴格意義上的終結；而後來的那次獨自隱居，標誌著此次贈予中更神聖階段的開始。耶穌在神的陪伴下獨自一人在黑門山的山坡上住了六週。
134:8.1 (1492.8) After spending some time in the vicinity of Caesarea-Philippi, Jesus made ready his supplies, and securing a beast of burden and a lad named Tiglath, he proceeded along the Damascus road to a village sometime known as Beit Jenn in the foothills of Mount Hermon. Here, near the middle of August, a.d. 25, he established his headquarters, and leaving his supplies in the custody of Tiglath, he ascended the lonely slopes of the mountain. Tiglath accompanied Jesus this first day up the mountain to a designated point about 6,000 feet above sea level, where they built a stone container in which Tiglath was to deposit food twice a week.
134:8.1 (1492.8) 在凱撒利亞-腓立比附近待了一段時間後，耶穌備好補給，並找來一隻馱獸和一個名叫提格拉的少年；他沿著大馬士革道前行，去往黑門山山麓一個以前叫貝特簡的村子。在這裡，西元25年8月中旬，他建立了自己的大本營；他把補給交給提格拉保管，然後登上了人跡罕至的山坡。上山的第一天，提格拉陪耶穌來到了海拔約1830米的一個指定地點，他們在那裡造了一個石箱，提格拉要每週兩次往裡面存放食物。
134:8.2 (1493.1) The first day, after he had left Tiglath, Jesus had ascended the mountain only a short way when he paused to pray. Among other things he asked his Father to send back the guardian seraphim to “be with Tiglath.” He requested that he be permitted to go up to his last struggle with the realities of mortal existence alone. And his request was granted. He went into the great test with only his indwelling Adjuster to guide and sustain him.
134:8.2 (1493.1) 第一天，與提格拉道別後，耶穌往山上只走了一小段路便停下來祈禱。其間，他懇求他的父將守護熾天使遣去「陪伴提格拉」。他請求允許他獨自前往，與身為凡人所面臨的現實，作最後的鬥爭。他的祈求得到了應允。他踏入這場偉大的考驗，只有自己的內住調整者的指引與扶持為伴。
134:8.3 (1493.2) Jesus ate frugally while on the mountain; he abstained from all food only a day or two at a time. The superhuman beings who confronted him on this mountain, and with whom he wrestled in spirit, and whom he defeated in power, were real; they were his archenemies in the system of Satania; they were not phantasms of the imagination evolved out of the intellectual vagaries of a weakened and starving mortal who could not distinguish reality from the visions of a disordered mind.
134:8.3 (1493.2) 耶穌在山上的飲食極為簡省，每次只禁食一到兩天。那些超人類存有都是真實的：在這座山上與他正面交鋒的，耶穌在靈性上與之搏鬥的，被他以權能擊敗的。這些存有是他在撒旦尼亞系統中的要敵；他們並非想像的幻象—— 一個虛弱饑餓的凡人，分不清現實與失常心智所產生的幻覺，他的思維變幻莫測，從而衍生出幻象。
134:8.4 (1493.3) Jesus spent the last three weeks of August and the first three weeks of September on Mount Hermon. During these weeks he finished the mortal task of achieving the circles of mind-understanding and personality-control. Throughout this period of communion with his heavenly Father the indwelling Adjuster also completed the assigned services. The mortal goal of this earth creature was there attained. Only the final phase of mind and Adjuster attunement remained to be consummated.
134:8.4 (1493.3) 耶穌在黑門山上度過了8月的後三週和9月的前三週。在那幾週裡，他完成了這一凡人任務：達至心智-明瞭與人格-控制的各個圈層。在與天父相交融的這段時間裡，內住調整者也完成了分配給它的工作。這個地球受造物的凡人目標就此達成。只餘心智的最終階段與調整者協調，有待圓滿。
134:8.5 (1493.4) After more than five weeks of unbroken communion with his Paradise Father, Jesus became absolutely assured of his nature and of the certainty of his triumph over the material levels of time-space personality manifestation. He fully believed in, and did not hesitate to assert, the ascendancy of his divine nature over his human nature.
134:8.5 (1493.4) 在與天堂父親持續心靈相交五個多星期後，耶穌絕對確信了自己的本質，絕對確信他必能戰勝時空人格顯現的物質層次。他全然相信，並毫不猶豫地斷言，他的神性已完全凌駕於其人性之上，佔據支配地位。
134:8.6 (1493.5) Near the end of the mountain sojourn Jesus asked his Father if he might be permitted to hold conference with his Satania enemies as the Son of Man, as Joshua ben Joseph. This request was granted. During the last week on Mount Hermon the great temptation, the universe trial, occurred. Satan (representing Lucifer) and the rebellious Planetary Prince, Caligastia, were present with Jesus and were made fully visible to him. And this “temptation,” this final trial of human loyalty in the face of the misrepresentations of rebel personalities, had not to do with food, temple pinnacles, or presumptuous acts. It had not to do with the kingdoms of this world but with the sovereignty of a mighty and glorious universe. The symbolism of your records was intended for the backward ages of the world’s childlike thought. And subsequent generations should understand what a great struggle the Son of Man passed through that eventful day on Mount Hermon.
134:8.6 (1493.5) 在山上的棲居即將結束時，耶穌問他的父，他是否可獲允作為人子——作為約書亞·本·約瑟，與他的撒旦尼亞敵人進行會談。這個請求得到了應允。在黑門山上的最後一週，便發生了這場極大的試探，這場宇宙試煉。撒旦（代表路西法）與反叛行星君王卡裡迦夏一起出現在耶穌面前，並讓他完全看得見。而這場「試探」，這場在面對反叛人格體的歪曲陳述時對人性忠誠的最終考驗，與食物、殿頂或狂妄舉動等無關。它無關乎這個世界的各國，而是關乎一個強大而又榮耀之宇宙的主權。你們的記錄中的象徵手法，是為這個世界處於孩童般思維的落後時代而設的。後世應當明瞭，人子在黑門山上那意義非凡的一天裡所經歷的，是一場何等偉大的搏鬥。
134:8.7 (1493.6) To the many proposals and counterproposals of the emissaries of Lucifer, Jesus only made reply: “May the will of my Paradise Father prevail, and you, my rebellious son, may the Ancients of Days judge you divinely. I am your Creator-father; I can hardly judge you justly, and my mercy you have already spurned. I commit you to the adjudication of the Judges of a greater universe.”
134:8.7 (1493.6) 對於路西法的使者所提出的那許多提議與替代方案，耶穌僅作如此回覆：「願我天堂父親的旨意得勝；而你們，我反叛的兒子，願亙古常在者對你們作出神性的判決。我是你們的創造者-父親；我很難對你們作出公正的裁決，而我的恩慈已被你們棄絕。我將你們交由一個更大宇宙的法官們來裁斷。」
134:8.8 (1494.1) To all the Lucifer-suggested compromises and makeshifts, to all such specious proposals about the incarnation bestowal, Jesus only made reply, “The will of my Father in Paradise be done.” And when the trying ordeal was finished, the detached guardian seraphim returned to Jesus’ side and ministered to him.
134:8.8 (1494.1) 對於路西法提議的所有折衷方案與權宜之計，對於所有關於化身贈予的似是而非的提議，耶穌僅以一言作答：「願我天堂父親的旨意得到履行。」這場嚴峻的考驗結束後，之前被派出去的守護熾天使回到耶穌身邊來照料他。
134:8.9 (1494.2) On an afternoon in late summer, amid the trees and in the silence of nature, Michael of Nebadon won the unquestioned sovereignty of his universe. On that day he completed the task set for Creator Sons to live to the full the incarnated life in the likeness of mortal flesh on the evolutionary worlds of time and space. The universe announcement of this momentous achievement was not made until the day of his baptism, months afterward, but it all really took place that day on the mountain. And when Jesus came down from his sojourn on Mount Hermon, the Lucifer rebellion in Satania and the Caligastia secession on Urantia were virtually settled. Jesus had paid the last price required of him to attain the sovereignty of his universe, which in itself regulates the status of all rebels and determines that all such future upheavals (if they ever occur) may be dealt with summarily and effectively. Accordingly, it may be seen that the so-called “great temptation” of Jesus took place sometime before his baptism and not just after that event.
134:8.9 (1494.2) 在夏末的一個午後，周遭林木圍繞，大自然寂靜無聲，於此間，內巴頓的邁克爾贏得了其宇宙的無可置疑的主權。在那一天，他圓滿完成了為造物之子而設的任務：以凡人肉身的樣子，在時空進化性世界上全然活出化身為人的生命。對於這一重大成就的宇宙公告，直到數月後他受洗之日，才發出，但這一切實際發生是在山上的那一天。當耶穌結束在黑門山的棲居下山時，撒旦尼亞的路西法反叛與玉苒廈卡裡迦夏的脫離，實際上已解決。耶穌付出了獲得其宇宙主權所需的最後代價，而這一主權本身就監管所有反叛者的法定身份，決定了未來所有這類動盪（若其再次發生）可以得到迅速、有效的處置。由此可見，針對耶穌的所謂「極大試探」，發生在他受洗之前的某個時間，並非是在受洗之後那一刻。
134:8.10 (1494.3) At the end of this sojourn on the mountain, as Jesus was making his descent, he met Tiglath coming up to the rendezvous with food. Turning him back, he said only: “The period of rest is over; I must return to my Father’s business.” He was a silent and much changed man as they journeyed back to Dan, where he took leave of the lad, giving him the donkey. He then proceeded south by the same way he had come, to Capernaum.
134:8.10 (1494.3) 在這段山上棲居結束、耶穌正下山時，遇到了帶著食物來赴約的提格拉。耶穌讓他折返，只說：「休息期結束了；我必須回到我父的事中。」 在他們返回但城的途中，他沉默不語，整個人變了許多。到但城後，他與這少年道別，並把驢子給了他。然後，他便循著來時的原路向南行，前往迦百農。
134:9.1 (1494.4) It was now near the end of the summer, about the time of the day of atonement and the feast of tabernacles. Jesus had a family meeting in Capernaum over the Sabbath and the next day started for Jerusalem with John the son of Zebedee, going to the east of the lake and by Gerasa and on down the Jordan valley. While he visited some with his companion on the way, John noted a great change in Jesus.
134:9.1 (1494.4) 時值夏末，在贖罪日與住棚節的時候。安息日這天，耶穌在迦百農組織了一場家庭會議。第二天耶穌便與西庇太的兒子約翰動身前往耶路撒冷：他們走（加利利）湖東邊，取道格拉撒，然後沿約旦河谷一路南下。沿途耶穌與同伴一起拜訪了一些人，而約翰注意到耶穌身上發生了巨大的變化。
134:9.2 (1494.5) Jesus and John stopped overnight at Bethany with Lazarus and his sisters, going early the next morning to Jerusalem. They spent almost three weeks in and around the city, at least John did. Many days John went into Jerusalem alone while Jesus walked about over the near-by hills and engaged in many seasons of spiritual communion with his Father in heaven.
134:9.2 (1494.5) 耶穌與約翰在伯大尼的拉撒路及其姊妹家中過夜，次日一早便啟程前往耶路撒冷。他們在城內與城市周邊逗留近三週，至少約翰是這樣的。有好幾天，約翰一個人去耶路撒冷城裡，耶穌則漫步於附近的山丘，與他天上的父進行了許多次靈性交融。
134:9.3 (1494.6) Both of them were present at the solemn services of the day of atonement. John was much impressed by the ceremonies of this day of all days in the Jewish religious ritual, but Jesus remained a thoughtful and silent spectator. To the Son of Man this performance was pitiful and pathetic. He viewed it all as misrepresentative of the character and attributes of his Father in heaven. He looked upon the doings of this day as a travesty upon the facts of divine justice and the truths of infinite mercy. He burned to give vent to the declaration of the real truth about his Father’s loving character and merciful conduct in the universe, but his faithful Monitor admonished him that his hour had not yet come. But that night, at Bethany, Jesus did drop numerous remarks which greatly disturbed John; and John never fully understood the real significance of what Jesus said in their hearing that evening.
134:9.3 (1494.6) 他們二人都參加了贖罪日的莊嚴儀式。約翰被這個所有猶太宗教慶典節期中最重大日子的典禮深深打動，而耶穌則自始至終都是一個沉思而沉默的旁觀者。對人子而言，這場表演可憐而又可悲。在他看來，這一切完全歪曲了他天父的品格與屬性。他將這一天的活動，視為對神性公義之事實與無限恩慈之真理的荒誕曲解與模仿。他極度渴望宣告關於他父在宇宙中的慈愛品格與仁慈行為的真正真理，但他忠實的告誡者勸告他，他的時刻尚未到來。不過，那天夜裏，在伯大尼，耶穌確實吐露了許多令約翰極為不安的言論；約翰始終都未完全理解那晚耶穌當著他們面說的話語的真正意涵。
134:9.4 (1495.1) Jesus planned to remain throughout the week of the feast of tabernacles with John. This feast was the annual holiday of all Palestine; it was the Jewish vacation time. Although Jesus did not participate in the merriment of the occasion, it was evident that he derived pleasure and experienced satisfaction as he beheld the lighthearted and joyous abandon of the young and the old.
134:9.4 (1495.1) 耶穌計畫整個住棚節週都與約翰待在一起。這個節日是全巴勒斯坦的年度節假日，是猶太人的假期。儘管耶穌並未參與這種場合的歡笑嬉戲，但很顯然，看到老老少少的民眾無憂無慮、歡樂肆意，他也從中獲得了愉悅感，感到由衷的滿足。
134:9.5 (1495.2) In the midst of the week of celebration and ere the festivities were finished, Jesus took leave of John, saying that he desired to retire to the hills where he might the better commune with his Paradise Father. John would have gone with him, but Jesus insisted that he stay through the festivities, saying: “It is not required of you to bear the burden of the Son of Man; only the watchman must keep vigil while the city sleeps in peace.” Jesus did not return to Jerusalem. After almost a week alone in the hills near Bethany, he departed for Capernaum. On the way home he spent a day and a night alone on the slopes of Gilboa, near where King Saul had taken his life; and when he arrived at Capernaum, he seemed more cheerful than when he had left John in Jerusalem.
134:9.5 (1495.2) 在慶典那一周，節慶尚未結束，耶穌便向約翰道別，說他渴望退隱山間，在那裡，他可以更好地與他的天堂父親進行心靈相交。約翰本想與他同去，但耶穌堅持要求他留下來參加整個節慶活動，說道：「你無需承擔人子的重擔；當城市平安沉睡時，唯有巡夜人必須保持警醒。」耶穌並未回耶路撒冷。他在伯大尼附近的山上獨自待了將近一週，然後動身前往迦百農。在回家的路上，他在基利波山的山坡上，靠近掃羅王自盡的地方，獨自待了一天一夜。到迦百農時，他看起來比在耶路撒冷與約翰分別時更開朗了些。
134:9.6 (1495.3) The next morning Jesus went to the chest containing his personal effects, which had remained in Zebedee’s workshop, put on his apron, and presented himself for work, saying, “It behooves me to keep busy while I wait for my hour to come.” And he worked several months, until January of the following year, in the boatshop, by the side of his brother James. After this period of working with Jesus, no matter what doubts came up to becloud James’s understanding of the lifework of the Son of Man, he never again really and wholly gave up his faith in the mission of Jesus.
134:9.6 (1495.3) 次日清晨，耶穌便來到裝有他個人物品的箱子前——那箱子一直放在西庇太的作坊裡，穿上圍裙，準備幹活，一邊還說道：「在等待我的時刻到來的時間裡，我理應保持忙碌。」他在船廠與他弟弟詹姆斯肩並肩工作了幾個月，一直持續到次年一月。經過了這段與耶穌一道勞作的日子後，詹姆斯無論有何疑慮浮現、遮蔽他對人子畢生事業的理解，他都再也沒有真正完全放棄自己對耶穌使命的信實。
134:9.7 (1495.4) During this final period of Jesus’ work at the boatshop, he spent most of his time on the interior finishing of some of the larger craft. He took great pains with all his handiwork and seemed to experience the satisfaction of human achievement when he had completed a commendable piece of work. Though he wasted little time upon trifles, he was a painstaking workman when it came to the essentials of any given undertaking.
134:9.7 (1495.4) 在船廠工作的這段最後的日子裡，他將大部分時間都花在一些大型船隻的內部精細修整上。他對自己親手打造的每樣物件都極為用心；每當完成一件值得稱讚的作品，他似乎也體驗到那種人類成就的滿足感。儘管他極少在瑣事上浪費時間，但當涉及任一特定任務的關鍵時，他一直都是一個盡心盡力的匠人。
134:9.8 (1495.5) As time passed, rumors came to Capernaum of one John who was preaching while baptizing penitents in the Jordan, and John preached: “The kingdom of heaven is at hand; repent and be baptized.” Jesus listened to these reports as John slowly worked his way up the Jordan valley from the ford of the river nearest to Jerusalem. But Jesus worked on, making boats, until John had journeyed up the river to a point near Pella in the month of January of the next year, a.d. 26, when he laid down his tools, declaring, “My hour has come,” and presently presented himself to John for baptism.
134:9.8 (1495.5) 日子一天天過去，有個傳言傳到了迦百農，傳聞說，有個名叫約翰的人，他一邊傳道，一邊還在約旦河為懺悔者施洗，約翰宣揚道：「天國近了，悔改並受洗吧。」耶穌聽著這些傳聞，而當時約翰正以距離耶路撒冷最近的河灘為起點，沿著約旦河谷緩緩向上游推進。而耶穌繼續著他的工作，打造船隻，直到次年（西元26年）1月，約翰沿河向上游行至佩拉附近的一個地方時，耶穌放下工具，並宣告:「我的時刻已到來。」隨後他便來到約翰面前，請求受洗。
134:9.9 (1495.6) But a great change had been coming over Jesus. Few of the people who had enjoyed his visits and ministrations as he had gone up and down in the land ever subsequently recognized in the public teacher the same person they had known and loved as a private individual in former years. And there was a reason for this failure of his early beneficiaries to recognize him in his later role of public and authoritative teacher. For long years this transformation of mind and spirit had been in progress, and it was finished during the eventful sojourn on Mount Hermon.
134:9.9 (1495.6) 但耶穌整個人已發生了巨大的變化。過去他在這片土地四處行走時享受過他的造訪與照料的人當中，很少有人後來能在這位公眾導師身上，認出他們昔日認識且敬愛的那個人是同一個人。他的早期受益者未能在他後來公眾且帶著權威的導師角色中認出他，是有原因的。這場心智與靈性的轉變，持續了很長時間，最終在那次意義非凡的黑門山棲居期間完成了。