Paper 1 The Universal Father
第1篇 萬有之父
1:0.1 (21.1) THE Universal Father is the God of all creation, the First Source and Center of all things and beings. First think of God as a creator, then as a controller, and lastly as an infinite upholder. The truth about the Universal Father had begun to dawn upon mankind when the prophet said: “You, God, are alone; there is none beside you. You have created the heaven and the heaven of heavens, with all their hosts; you preserve and control them. By the Sons of God were the universes made. The Creator covers himself with light as with a garment and stretches out the heavens as a curtain.” Only the concept of the Universal Father — one God in the place of many gods — enabled mortal man to comprehend the Father as divine creator and infinite controller.
1:0.2 (21.2) The myriads of planetary systems were all made to be eventually inhabited by many different types of intelligent creatures, beings who could know God, receive the divine affection, and love him in return. The universe of universes is the work of God and the dwelling place of his diverse creatures. “God created the heavens and formed the earth; he established the universe and created this world not in vain; he formed it to be inhabited.”
1:0.2 (21.2) 無數行星系統被建造出來，目的是最終要讓那些能知曉神、接受神的愛，並以愛他做為回報的許多不同類型智能受造物居住。眾宇宙所組成的宇宙是神的傑作，也是他多樣受造物的棲身之所。「神創造了諸天，塑造了大地；他建立了宇宙並創造這個世界，並非使之荒涼；他塑造它是供萬物居住。」
1:0.3 (21.3) The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father. The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, “Be you perfect, even as I am perfect.” In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia.
1:0.3 (21.3) 已啟迪的世界都承認並敬拜萬有之父，他是一切造物的永恆創造者和無限支撐者。一個又一個宇宙中的意志受造物已展開他們漫長的天堂之旅，一場為達至上父神（God the Father）之永恆冒險的迷人奮鬥。時間類子女的超凡目標是去找到永恆的神，去理解神性本質，去識別出萬有之父。知曉神的受造物只有一個至高的志向，僅一個強烈的渴望，那就是在他們所處領域中，成為像他在其天堂完美的人格以及在其萬有領域內的正義無上一樣。居住於永恆之中的萬有之父已發出最高指令：「你們要完美，一如我之完美。」在愛與恩慈中，天堂信使們將這一神之勸誡傳遍眾宇宙，千古流傳，甚至傳給像玉苒廈的人類種族這般如此低微的動物性起源受造物。
1:0.4 (22.1) This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man’s eternal spiritual progress.
1:0.4 (22.1) 這努力達至神性之完美的崇高普世指令，是完美之神的所有奮鬥中受造萬物的首要職責，並且應是其至高志向。這份實現神性完美的可能性是所有人類永恆靈性進展的最終和必然之天命。
1:0.5 (22.2) Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realization and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness.
1:0.5 (22.2) 玉苒廈的凡人很難指望在無限的意義上達到完美，但是像他們在這行星上所著手進行的，人類存有完全有可能達到無限之神為凡人所設置的超凡神聖目標；當他們真正完成這天命時，在所有與自我實現和心智成就相關方面，他們將在他們的神性完美領域中完備，就如同神在其無限永恆領域中完備一樣。這種完美可能在物質意義上並非是普遍的，在智性理解上並非是無限制的，在靈性體驗上也並非是終極的，但是在意志的神性、人格動機的完美和神-意識（God-consciousness）之所有有限的方面上，它都是最終且完整的。
1:0.6 (22.3) This is the true meaning of that divine command, “Be you perfect, even as I am perfect,” which ever urges mortal man onward and beckons him inward in that long and fascinating struggle for the attainment of higher and higher levels of spiritual values and true universe meanings. This sublime search for the God of universes is the supreme adventure of the inhabitants of all the worlds of time and space.
1:0.6 (22.3) 這便是「你們要完美，一如我之完美」這個神聖指令的真正含義，它在那漫長而迷人的奮鬥道途上，永遠驅策著暫存的人向前並召喚著他向內，以達到更高層次的靈性價值和宇宙意義。這種對宇宙之神的崇高追尋，是所有時空世界的居住者至高無上的冒險。
1:1.1 (22.4) Of all the names by which God the Father is known throughout the universes, those which designate him as the First Source and the Universe Center are most often encountered. The First Father is known by various names in different universes and in different sectors of the same universe. The names which the creature assigns to the Creator are much dependent on the creature’s concept of the Creator. The First Source and Universe Center has never revealed himself by name, only by nature. If we believe that we are the children of this Creator, it is only natural that we should eventually call him Father. But this is the name of our own choosing, and it grows out of the recognition of our personal relationship with the First Source and Center.
1:1.1 (22.4) 在整個宇宙中用來指稱上父神的所有名字裡，最常遇到的是稱他為第一本源與宇宙中心（First Source and the Universe Center）。最初之父（First Father）在不同宇宙中和在同一宇宙的不同分區裡被稱爲各種不同名稱。受造物賦予造物主的稱呼，多半是依受造物對造物主的概念而定。第一本源與宇宙中心從不以名字來揭示自己，而是透過本性。如果我們相信我們是這位造物主的子女，那麼我們最終稱呼他為上父是很自然的。但這是我們自己所選擇的名稱，它出自於對我們與第一本源與中心的個人關係之認定。
1:1.2 (22.5) The Universal Father never imposes any form of arbitrary recognition, formal worship, or slavish service upon the intelligent will creatures of the universes. The evolutionary inhabitants of the worlds of time and space must of themselves — in their own hearts — recognize, love, and voluntarily worship him. The Creator refuses to coerce or compel the submission of the spiritual free wills of his material creatures. The affectionate dedication of the human will to the doing of the Father’s will is man’s choicest gift to God; in fact, such a consecration of creature will constitutes man’s only possible gift of true value to the Paradise Father. In God, man lives, moves, and has his being; there is nothing which man can give to God except this choosing to abide by the Father’s will, and such decisions, effected by the intelligent will creatures of the universes, constitute the reality of that true worship which is so satisfying to the love-dominated nature of the Creator Father.
1:1.2 (22.5) 萬有之父從未將任何形式的強迫認可、儀式敬拜，或奴役服務強加於宇宙的智能意志受造物。時空世界的進化性居住者必須自己——在他們自己心中——認可、熱愛並自願地敬拜他。造物主拒絕強制或迫使其物質性受造物之靈性自由意志的屈從。人類意志對於履行上父的旨意之深情奉獻，是人類獻給神的精選之禮；事實上，這樣的一種受造物意志之奉獻構成了人類對天堂父親（Paradise Father）唯一可能具有真正價值的禮物。人類生活、行動，存在都在於神；除了遵循上父的旨意這一選擇之外，人類沒有任何能夠奉獻給神的，而這種由宇宙的智能意志受造物所做出的決定，構成了那真正敬拜的實相，這種敬拜是如此滿足造物主父親（Creator Father）以愛為主導的本性。
1:1.3 (22.6) When you have once become truly God-conscious, after you really discover the majestic Creator and begin to experience the realization of the indwelling presence of the divine controller, then, in accordance with your enlightenment and in accordance with the manner and method by which the divine Sons reveal God, you will find a name for the Universal Father which will be adequately expressive of your concept of the First Great Source and Center. And so, on different worlds and in various universes, the Creator becomes known by numerous appellations, in spirit of relationship all meaning the same but, in words and symbols, each name standing for the degree, the depth, of his enthronement in the hearts of his creatures of any given realm.
1:1.3 (22.6) 在你真正地發現偉大的造物主，並開始體驗到對神性管理者之內住臨在的認知後，當你一旦真正成為具有神意識時，依據你的啟迪以及神性聖子所揭示神的方式及方法，你將為萬有之父找到一個可充分表達你對於第一偉大本源與中心之概念的名字。因此，在不同世界上和在各種宇宙之中，造物主變得有許多稱號，就關係的本質而言，其意義都是同樣的，但是就文字及符號而言，每一個名稱都代表著他在特定領域受造物心中受擁戴的程度及深度。
1:1.4 (23.1) Near the center of the universe of universes, the Universal Father is generally known by names which may be regarded as meaning the First Source. Farther out in the universes of space, the terms employed to designate the Universal Father more often mean the Universal Center. Still farther out in the starry creation, he is known, as on the headquarters world of your local universe, as the First Creative Source and Divine Center. In one near-by constellation God is called the Father of Universes. In another, the Infinite Upholder, and to the east, the Divine Controller. He has also been designated the Father of Lights, the Gift of Life, and the All-powerful One.
1:1.4 (23.1) 在眾宇宙所組成之宇宙的中心附近，萬有之父通常以那些可以被視為代表第一本源（First Source）的名字而廣為人知。再遠一點的空間宇宙中，用來稱呼萬有之父的名字更常意指萬有中心（Universal Center）。在更遠的繁星造物中，就像在你們地方宇宙的總部世界一樣，他被稱為第一創造本源與神聖中心（First Creative Source and Divine Center）。在附近的一個星座中，神被稱為宇宙之父（Father of Universes）。在另一個星座中，他被稱為無限支撐者（Infinite Upholder），而在東邊的星座中，他被稱為神聖管理者（Divine Controller）。他也被稱作光之父（Father of Lights）、生命之恩賜（Gift of Life），以及全然權能者（All-powerful One）。
1:1.5 (23.2) On those worlds where a Paradise Son has lived a bestowal life, God is generally known by some name indicative of personal relationship, tender affection, and fatherly devotion. On your constellation headquarters God is referred to as the Universal Father, and on different planets in your local system of inhabited worlds he is variously known as the Father of Fathers, the Paradise Father, the Havona Father, and the Spirit Father. Those who know God through the revelations of the bestowals of the Paradise Sons, eventually yield to the sentimental appeal of the touching relationship of the creature-Creator association and refer to God as “our Father.”
1:1.5 (23.2) 在那些天堂聖子有過贈與生活的世界上，神通常被稱為一些表明個人關係、溫柔的愛以及父親般奉獻的名字。在你們的星座總部，神被稱為萬有之父，而在你們由有居住者世界所組成之地方系統的不同行星上，他還有著眾父之父（Father of Fathers）、天堂父親、哈沃納父親（Havona Father），以及靈性父親（Spirit Father）等各式各樣的稱呼。而那些透過天堂聖子贈與之啟示而知曉神的存有，最終被受造物與造物主之間動人關係之深情感染力所打動，而稱神為「我們的上父」。
1:1.6 (23.3) On a planet of sex creatures, in a world where the impulses of parental emotion are inherent in the hearts of its intelligent beings, the term Father becomes a very expressive and appropriate name for the eternal God. He is best known, most universally acknowledged, on your planet, Urantia, by the name God. The name he is given is of little importance; the significant thing is that you should know him and aspire to be like him. Your prophets of old truly called him “the everlasting God” and referred to him as the one who “inhabits eternity.”
1:1.6 (23.3) 在具性別受造物的行星上，在其智性存有的內心中天生具有父母情感衝動的世界裡，上父這個名稱成為永恆的神的一個極具深意且恰當的名字。在你們的行星（玉苒廈）上，他最為大家所熟悉也最被普遍承認的名字是神。他被賦予的名字並不重要；重要的是你們應該認識他，並渴望像他一樣。你們的古代先知如實地稱他為「永在的神」，並把他稱作「永遠長存」的那一位。
1:2.8 (24.6) 那些知曉神的已經體驗過他臨在的事實；在這些知神凡人的親身經驗中，擁有關於永活之神存在的唯一確切證據，而這是可由一個人類存有提供給另一個人類存有的。除了人類心智中的神意識和思想調整者的神-臨在（God-presence）的接觸外，神的存在是完全超出所有可證性，而思想調整者是內住於凡人智力中，並且是萬有之父贈與給人的慷慨恩賜。
1:3.6 (25.6) 在宇宙中，上父神在潛能上是物質、心智與靈性的總體支配者。神只需透過他廣袤無邊的人格迴路，就能與他那龐大造物中的意志受造物的人格直接往來，但是他（在天堂之外）只能在其片段化實體——散佈在眾宇宙中的神之意志——臨在時，才能與其接觸。這內住於時間性凡人心智之中，並在那裡促進續存受造物不朽靈魂進化的天堂之靈，是具有萬有之父的本質和神性。但這些進化受造物之心智源於地方宇宙，必須透過完成那些靈性成就所需的經驗轉化來獲得神性完美，這些轉化是受造物選擇履行在天之父（Father in heaven）的旨意之必然結果。
1:5.5 (28.2) 在地方造物中（超級宇宙的全體職司除外），除了天堂造物聖子們之外，神並沒有人格的或居所的顯現，天堂造物聖子是有居住者世界的父親以及地方宇宙的主權者。如果受造物的信仰是完善的，他必確知，當他見到造物聖子時，他也就見到了萬有之父；在尋求上父的過程中，他只要求或預期見到造物聖子。凡人只有實現完全的靈性轉化並實際到達天堂時，才能見到神。
1:5.6 (28.3) The natures of the Paradise Creator Sons do not encompass all the unqualified potentials of the universal absoluteness of the infinite nature of the First Great Source and Center, but the Universal Father is in every way divinely present in the Creator Sons. The Father and his Sons are one. These Paradise Sons of the order of Michael are perfect personalities, even the pattern for all local universe personality from that of the Bright and Morning Star down to the lowest human creature of progressing animal evolution.
1:5.6 (28.3) 天堂造物聖子們的本質不包含第一偉大本源與中心之無限本質中的萬有絕對性之所有無限定潛能，但萬有之父在各方面都神性地存在於造物聖子中。上父與他的造物聖子們是一體的。這些邁克爾類別的天堂聖子是完美的人格體，他們甚至是所有地方宇宙人格的典範，這包括從明亮晨星到漸進性動物演化中最低等人類受造物的人格。
1:5.9 (28.6) As we see the Universal Father revealed throughout his universe; as we discern him indwelling his myriads of creatures; as we behold him in the persons of his Sovereign Sons; as we continue to sense his divine presence here and there, near and afar, let us not doubt nor question his personality primacy. Notwithstanding all these far-flung distributions, he remains a true person and everlastingly maintains personal connection with the countless hosts of his creatures scattered throughout the universe of universes.
1:5.9 (28.6) 當我們看到萬有之父在他的整個宇宙中顯現；當我們識別出他內住於其無數受造物；當我們在主權聖子之人格體中注視著他；當我們不斷四處感受到他的神性臨在時，讓我們不要懷疑或質疑他的人格首要性。儘管所有這些廣泛的分佈，他仍然是一個真實的位格，並與其散佈於由眾宇宙所組成的宇宙中的無數受造物，永久地保持著人格聯繫。
1:5.10 (28.7) The idea of the personality of the Universal Father is an enlarged and truer concept of God which has come to mankind chiefly through revelation. Reason, wisdom, and religious experience all infer and imply the personality of God, but they do not altogether validate it. Even the indwelling Thought Adjuster is prepersonal. The truth and maturity of any religion is directly proportional to its concept of the infinite personality of God and to its grasp of the absolute unity of Deity. The idea of a personal Deity becomes, then, the measure of religious maturity after religion has first formulated the concept of the unity of God.
1:5.10 (28.7) 關於萬有之父的人格的這觀念，是對於神的一個擴展且更真實的概念，這概念主要是透過啟示傳遞給人類。理性、智慧和宗教經驗都推斷並暗示著神的人格，但它們都無法完全驗證它。即使是內住的思想調整者也還是前人格的。任何宗教的真實和成熟度，直接與其對神之無限人格的概念以及對神靈之絕對統一性的理解成正比。因此，在宗教首先制定出神之統一性的概念後，人格性神靈的觀念便成為衡量宗教成熟度的標準。
1:5.11 (29.1) Primitive religion had many personal gods, and they were fashioned in the image of man. Revelation affirms the validity of the personality concept of God which is merely possible in the scientific postulate of a First Cause and is only provisionally suggested in the philosophic idea of Universal Unity. Only by personality approach can any person begin to comprehend the unity of God. To deny the personality of the First Source and Center leaves one only the choice of two philosophic dilemmas: materialism or pantheism.
1:5.11 (29.1) 原始宗教有許多有人格的神，他們是依人類的形象塑造出來的。啟示證實了神之人格概念的正確性，這概念在第一起因的科學假定下僅是種可能，而且在萬有統一性(Universal Unity）的哲學觀念中只是一種暫時的提議。只有透過人格的方式，任何人才能開始理解神之統一性。否定第一本源與中心之人格性只會把人帶到兩個哲學困境的選擇：唯物論或是泛神論。
1:5.12 (29.2) In the contemplation of Deity, the concept of personality must be divested of the idea of corporeality. A material body is not indispensable to personality in either man or God. The corporeality error is shown in both extremes of human philosophy. In materialism, since man loses his body at death, he ceases to exist as a personality; in pantheism, since God has no body, he is not, therefore, a person. The superhuman type of progressing personality functions in a union of mind and spirit.
1:5.12 (29.2) 在對神靈的沉思中，必須將人格的概念從肉體存在的觀念中抽離。物質性身體對於人或是神的人格體而言都並非是不可或缺的。人類哲學的兩個極端都顯示出關於肉體存在的錯誤。在唯物論中，由於人類在死亡時失去了身體，他便不再作為人格體而存在；在泛神論中，由於神沒有身體，因此，他便不是一個位格。超人類類型的漸進性人格體以心智與靈性結合的方式運作。
1:5.13 (29.3) Personality is not simply an attribute of God; it rather stands for the totality of the co-ordinated infinite nature and the unified divine will which is exhibited in eternity and universality of perfect expression. Personality, in the supreme sense, is the revelation of God to the universe of universes.
1:5.13 (29.3) 人格不僅是神的一個屬性；它更代表了協調的無限本質以及統一的神性意志之總體性，而這類總體性是展現在完美表達的永恆性和普遍性之中。在至高意義上，人格是神對由眾宇宙所組成之宇宙的啟示。
1:5.14 (29.4) God, being eternal, universal, absolute, and infinite, does not grow in knowledge nor increase in wisdom. God does not acquire experience, as finite man might conjecture or comprehend, but he does, within the realms of his own eternal personality, enjoy those continuous expansions of self-realization which are in certain ways comparable to, and analogous with, the acquirement of new experience by the finite creatures of the evolutionary worlds.
1:5.14 (29.4) 神作為永恆的、遍在的、絕對的及無限的，他不會在知識上成長，也不會在智慧上增加。神並不會像有限的人類所猜測或理解的那樣獲得經驗，但他確實在其自身永恆人格的領域內，享受那些自我實現的持續擴展，這些擴展在某些方面可媲美且類似於演化世界有限受造物之嶄新經驗的獲得。
1:5.15 (29.5) The absolute perfection of the infinite God would cause him to suffer the awful limitations of unqualified finality of perfectness were it not a fact that the Universal Father directly participates in the personality struggle of every imperfect soul in the wide universe who seeks, by divine aid, to ascend to the spiritually perfect worlds on high. This progressive experience of every spirit being and every mortal creature throughout the universe of universes is a part of the Father’s ever-expanding Deity-consciousness of the never-ending divine circle of ceaseless self-realization.
1:5.15 (29.5) 廣闊宇宙中每一個不完美靈魂力圖藉由神聖協助揚升至高處的靈性完美世界，若不是萬有之父直接參與他們的人格奮鬥，無限的神之絕對完美將使他遭受完美性之無限定終局性（unqualified finality）的極大限制。在整個由眾宇宙所組成的宇宙中，每一個靈性存有和每一個凡人受造物的這種漸進經驗，是上父不間斷自我實現之無盡神聖循環中持續擴展的神靈意識（Deity-consciousness）的一部分。
1:5.16 (29.6) It is literally true: “In all your afflictions he is afflicted.” “In all your triumphs he triumphs in and with you.” His prepersonal divine spirit is a real part of you. The Isle of Paradise responds to all the physical metamorphoses of the universe of universes; the Eternal Son includes all the spirit impulses of all creation; the Conjoint Actor encompasses all the mind expression of the expanding cosmos. The Universal Father realizes in the fullness of the divine consciousness all the individual experience of the progressive struggles of the expanding minds and the ascending spirits of every entity, being, and personality of the whole evolutionary creation of time and space. And all this is literally true, for “in Him we all live and move and have our being.”
1:5.16 (29.6) 這確實是真實的：「在你們的一切苦難中，他也同樣受苦難。」「在你們一切勝利中，他在你們身上得勝並與你們一起勝利。」他前人格的神聖之靈是你們真實的一部分。天堂島回應著由眾多宇宙所組成之宇宙的所有物理性質變；永恆之子包含了一切造物中的所有靈性推動力；聯合行動者（Conjoint Actor）涵蓋了擴張中宇宙體系的所有心智表達。萬有之父在神性意識的圓滿中，體認到整個時空進化造物裡，每個實體、存有和人格之擴展中的心智與揚升的靈，在漸進奮鬥中的所有個別經驗。所有這一切確實是真實的，因為「我們生活、行動、存在都於他之內。」
6. 宇宙中的人格
1:6.1 (29.7) Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance.
1:6.1 (29.7) 人類的人格是由神性造物主的人格所投射的時空圖像投影 （image-shadow）。沒有任何現實狀況可以透過對其投影的檢視而得到充分理解。投影應以真實本體的角度去詮釋。
1:6.2 (30.1) God is to science a cause, to philosophy an idea, to religion a person, even the loving heavenly Father. God is to the scientist a primal force, to the philosopher a hypothesis of unity, to the religionist a living spiritual experience. Man’s inadequate concept of the personality of the Universal Father can be improved only by man’s spiritual progress in the universe and will become truly adequate only when the pilgrims of time and space finally attain the divine embrace of the living God on Paradise.
1:6.2 (30.1) 神對科學而言是一個起因，對哲學而言是個觀念，對宗教而言是種位格，甚至是慈愛的天父。神對科學家而言是一種原初力，對哲學家而言是一種統一性的假說，對宗教家而言是一種鮮活的靈性體驗。人對於萬有之父人格概念的不足，只能透過人在宇宙中的靈性進展來改善，只有當時空中的朝聖者最終在天堂上獲得永活之神的神聖擁抱時，此概念才會變得真正充分。
1:6.3 (30.2) Never lose sight of the antipodal viewpoints of personality as it is conceived by God and man. Man views and comprehends personality, looking from the finite to the infinite; God looks from the infinite to the finite. Man possesses the lowest type of personality; God, the highest, even supreme, ultimate, and absolute. Therefore did the better concepts of the divine personality have patiently to await the appearance of improved ideas of human personality, especially the enhanced revelation of both human and divine personality in the Urantian bestowal life of Michael, the Creator Son.
1:6.3 (30.2) 永遠不要忽視神和人對於人格所持有的相反觀點。人看待和理解人格，是從有限來看無限；神則從無限來看有限。人擁有最低類型的人格；神則擁有最高的，甚至是至高的，終極的，和絕對的人格。因此，更好的神性人格概念，的確必須耐心地等待對於人類人格之改進觀念的出現，尤其是造物聖子邁克爾在玉苒廈的贈予生活中對於人性人格以及神性人格的增強啟示。
1:6.4 (30.3) The prepersonal divine spirit which indwells the mortal mind carries, in its very presence, the valid proof of its actual existence, but the concept of the divine personality can be grasped only by the spiritual insight of genuine personal religious experience. Any person, human or divine, may be known and comprehended quite apart from the external reactions or the material presence of that person.
1:6.4 (30.3) 內住於凡人心智中的前人格神性之靈，其本身的臨在中帶有其真實存在的有效證明，但神性人格的概念只能透過個人真正的宗教體驗之靈性洞見來理解。無論是人性人格或神性人格，都可完全脫離該人格的外在反應或物質存在而被知曉與理解。
1:6.5 (30.4) Some degree of moral affinity and spiritual harmony is essential to friendship between two persons; a loving personality can hardly reveal himself to a loveless person. Even to approach the knowing of a divine personality, all of man’s personality endowments must be wholly consecrated to the effort; halfhearted, partial devotion will be unavailing.
1:6.5 (30.4) 一定程度的道德共鳴和靈性和諧，對兩個人格體之間的友誼是必要的；一個富有愛心的人格，很難向一個缺乏愛的人格體展現自己。即便為了接近對神性人格的認識，人的所有人格禀賦也必須全然地致力於這種努力；缺乏熱忱、局部的奉獻將是徒勞的。
1:6.6 (30.5) The more completely man understands himself and appreciates the personality values of his fellows, the more he will crave to know the Original Personality, and the more earnestly such a God-knowing human will strive to become like the Original Personality. You can argue over opinions about God, but experience with him and in him exists above and beyond all human controversy and mere intellectual logic. The God-knowing man describes his spiritual experiences, not to convince unbelievers, but for the edification and mutual satisfaction of believers.
1:6.6 (30.5) 人對自身的瞭解越是透徹，對其同伴的人格價值越是賞識，他將越渴望認識原初人格（Original Personality），而且這樣一位知曉神的人將會越誠摯地努力去成為像原初人格一樣。你可以爭論關於神的各種觀點，然而與他的經驗以及在他之內的經驗，遠遠超出所有人類的爭辯和純粹的智性邏輯。知曉神的人描述其靈性經驗不是為了去說服不信者，而是為了信仰者的教益及相互滿足。
1:6.7 (30.6) To assume that the universe can be known, that it is intelligible, is to assume that the universe is mind made and personality managed. Man’s mind can only perceive the mind phenomena of other minds, be they human or superhuman. If man’s personality can experience the universe, there is a divine mind and an actual personality somewhere concealed in that universe.
1:6.7 (30.6) 假設宇宙是可知的，是可以理解的，就是假設宇宙是由心智所造並由人格所管理。人的心智只能感知其他心智的心智現象，無論是人類的或超人類的。如果人的人格可以體驗宇宙，那麼在該宇宙的某處隱藏著一個神聖心智與一個真實人格。
1:6.8 (30.7) God is spirit — spirit personality; man is also a spirit — potential spirit personality. Jesus of Nazareth attained the full realization of this potential of spirit personality in human experience; therefore his life of achieving the Father’s will becomes man’s most real and ideal revelation of the personality of God. Even though the personality of the Universal Father can be grasped only in actual religious experience, in Jesus’ earth life we are inspired by the perfect demonstration of such a realization and revelation of the personality of God in a truly human experience.
1:6.8 (30.7) 神是靈——靈性人格；人也是靈——潛在的靈性人格。拿撒勒人耶穌在人類經歷中達到這靈性人格之潛能的完全實現；因此他實現上父意志的一生，便成為人對神之人格最真實和最理想的揭示。雖然萬有之父的人格只能在實際的宗教經驗中領會，但在耶穌的地球生活中，我們因神之人格在真正人類經歷中的這種實現與啟示之完美展現而受到啟發。
7. 人格概念之靈性價值
1:7.1 (31.1) When Jesus talked about “the living God,”he referred to a personal Deity — the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had between nonpersonal things, but not fellowship. The fellowship relation of father and son, as between God and man, cannot be enjoyed unless both are persons. Only personalities can commune with each other, albeit this personal communion may be greatly facilitated by the presence of just such an impersonal entity as the Thought Adjuster.
1:7.1 (31.1) 當耶穌談到「永生神」，他指的是一位人格性神靈——在天之父。神靈人格的概念有助於彼此相通；有利於智性敬拜；它促進了令人耳目一新的信任。非人格（nonpersonal）的事物間可以有互動，但不會彼此相通。父親與兒子之間的彼此相通關係，就如同神與人之間的關係一樣，唯有當雙方都是人格時才能享受。只有人格體才能相互交流，儘管這種人格的交流可能因思想調整者這樣一種無人格（impersonal）實體的存在而得到極大的促進。
1:7.2 (31.2) Man does not achieve union with God as a drop of water might find unity with the ocean. Man attains divine union by progressive reciprocal spiritual communion, by personality intercourse with the personal God, by increasingly attaining the divine nature through wholehearted and intelligent conformity to the divine will. Such a sublime relationship can exist only between personalities.
1:7.2 (31.2) 人實現與神合一並非如一滴水融入大海那樣。人是透過漸進的相互靈性交流，透過與人格性神的人格往來，和透過藉由全心全意且明智地順從神性旨意而日漸達成神性本質，從而達到與神的合一。這種崇高的關係只能存在於人格之間。
1:7.3 (31.3) The concept of truth might possibly be entertained apart from personality, the concept of beauty may exist without personality, but the concept of divine goodness is understandable only in relation to personality. Only a person can love and be loved. Even beauty and truth would be divorced from survival hope if they were not attributes of a personal God, a loving Father.
1:7.3 (31.3) 對於真理的概念或許可以脫離人格而仍被接受，對於美的概念也許無需人格而存在，但是神性良善的概念只有在涉及人格時才可理解。只有人格體可以愛與被愛。如果美與真不是一個人格性神——慈愛的父——的屬性，那即使是它們也將與續存希望脫離。
1:7.4 (31.4) We cannot fully understand how God can be primal, changeless, all-powerful, and perfect, and at the same time be surrounded by an ever-changing and apparently law-limited universe, an evolving universe of relative imperfections. But we can know such a truth in our own personal experience since we all maintain identity of personality and unity of will in spite of the constant changing of both ourselves and our environment.
1:7.4 (31.4) 我們無法完全理解神何以是原初的、不變的、全然權能的和完美的，同時又被一個不斷變化且看似受到律法所限制的宇宙——一個相對不完美的演化中宇宙——所圍繞。但我們可以在我們自己的人格經驗中知道這樣的真理，因為儘管我們自身與我們的環境都不斷在改變，我們仍維持著人格的同一性與意志的統一性。
1:7.5 (31.5) Ultimate universe reality cannot be grasped by mathematics, logic, or philosophy, only by personal experience in progressive conformity to the divine will of a personal God. Neither science, philosophy, nor theology can validate the personality of God. Only the personal experience of the faith sons of the heavenly Father can effect the actual spiritual realization of the personality of God.
1:7.5 (31.5) 終極宇宙實相無法靠數學、邏輯或哲學來掌握，只能透過在逐步順應人格性神的神性旨意中的親身體驗去理解。科學、哲學和神學，都無法證實神的人格。只有天父的信實之子們的親身體驗才能實現對神之人格的實際靈性體認。
1:7.6 (31.6) The higher concepts of universe personality imply: identity, self-consciousness, self-will, and possibility for self-revelation. And these characteristics further imply fellowship with other and equal personalities, such as exists in the personality associations of the Paradise Deities. And the absolute unity of these associations is so perfect that divinity becomes known by indivisibility, by oneness. “The Lord God is one.” Indivisibility of personality does not interfere with God’s bestowing his spirit to live in the hearts of mortal men. Indivisibility of a human father’s personality does not prevent the reproduction of mortal sons and daughters.
1:7.6 (31.6) 宇宙人格的更高概念意味著：同一性、自我意識、自我意志，以及自我啟示的可能性。這些特性進一步意味著與其他同等人格的夥伴關係，例如存在於天堂神靈（Paradise Deities）中的人格關聯。這些關聯的絕對統一性是如此的完美，使得神性因其不可分割性、一體性而廣為人知。「上主神即是一。」人格的不可分割性，並不妨礙神贈與他的靈，使其居住在凡人心中。一位人類父親人格的不可分割性並不妨礙凡人子女的繁衍。
1:7.7 (31.7) This concept of indivisibility in association with the concept of unity implies transcendence of both time and space by the Ultimacy of Deity; therefore neither space nor time can be absolute or infinite. The First Source and Center is that infinity who unqualifiedly transcends all mind, all matter, and all spirit.
1:7.7 (31.7) 這不可分割性的概念與統一性的概念相結合，意味著神靈的終極性（Ultimacy of Deity）超越了時間和空間；因此無論是空間還是時間都不可能是絕對的或是無限的。第一本源與中心就是那無限定地超越所有心智、物質與靈性的無限者。
1:7.8 (31.8) The fact of the Paradise Trinity in no manner violates the truth of the divine unity. The three personalities of Paradise Deity are, in all universe reality reactions and in all creature relations, as one. Neither does the existence of these three eternal persons violate the truth of the indivisibility of Deity. I am fully aware that I have at my command no language adequate to make clear to the mortal mind how these universe problems appear to us. But you should not become discouraged; not all of these things are wholly clear to even the high personalities belonging to my group of Paradise beings. Ever bear in mind that these profound truths pertaining to Deity will increasingly clarify as your minds become progressively spiritualized during the successive epochs of the long mortal ascent to Paradise.
1:7.8 (31.8) 天堂三位一體的事實完全沒有違反神聖統一性的真理。天堂神靈的三個人格，在所有宇宙實相反應和受造物關係中，都是一體的。這三個永恆位格的存在也不違反神靈不可分的真理。我充分意識到，我所掌握的語言不足以向凡人心智闡明我們是如何看待這些宇宙問題。但你們不該氣餒；即使對屬於我這群天堂存有的高等人格來說，也並非對所有這些事情完全清楚。永遠銘記，隨著你們的心智在漫長的凡人揚升到天堂的連續時期中逐漸靈性化，這些關於神靈的深奧真理將漸趨清晰。
1:7.9 (32.1) [Presented by a Divine Counselor, a member of a group of celestial personalities assigned by the Ancients of Days on Uversa, the headquarters of the seventh superuniverse, to supervise those portions of this forthcoming revelation which have to do with affairs beyond the borders of the local universe of Nebadon. I am commissioned to sponsor those papers portraying the nature and attributes of God because I represent the highest source of information available for such a purpose on any inhabited world. I have served as a Divine Counselor in all seven of the superuniverses and have long resided at the Paradise center of all things. Many times have I enjoyed the supreme pleasure of a sojourn in the immediate personal presence of the Universal Father. I portray the reality and truth of the Father’s nature and attributes with unchallengeable authority; I know whereof I speak.]
1:7.9 (32.1) [由一位神性參議者——第七超宇宙總部尤沃薩（Uversa）上的亙古常在者所指派的一組天界人格成員之一——所呈獻，負責監督這即將到來的啟示中那些涉及內巴頓地方宇宙邊界以外事務的部分。我受委派發起那些描述神之本質及屬性的文件，因為在任何有人居住的世界上，我代表了為此目的所能獲得的最高信息來源。我曾在所有七個超級宇宙中擔任神性顧問，並曾長期居留於萬物的天堂中心。我曾多次享有在萬有之父直接親身臨在前停留的至高喜悅。我以無可質疑的權威描述父的本質與屬性之實相和真理；我知道我所說的。]