Paper 5 God’s Relation to the Individual
第5篇 神和個人的關係
5:0.1 (62.1) IF THE finite mind of man is unable to comprehend how so great and so majestic a God as the Universal Father can descend from his eternal abode in infinite perfection to fraternize with the individual human creature, then must such a finite intellect rest assurance of divine fellowship upon the truth of the fact that an actual fragment of the living God resides within the intellect of every normal-minded and morally conscious Urantia mortal. The indwelling Thought Adjusters are a part of the eternal Deity of the Paradise Father. Man does not have to go farther than his own inner experience of the soul’s contemplation of this spiritual-reality presence to find God and attempt communion with him.
5:0.1 (62.1) 如果人的有限心智無法理解像萬有之父這樣一個如此偉大且莊嚴的神，何以能從他無限完美的永恆居所臨降到與個體人類受造物友善往來，那麼這樣的有限智力就必須基於這事實的真理來確信神性情誼，即永活之神的一個真實片段駐居在每一個正常心智且道德自覺的玉苒廈凡人之智性中。內住的思想調整者是天堂父親之永恆神靈的一部分。人不必走得再遠於其自身內在體驗中靈魂對此靈性-實相（spiritual-reality）臨在的沉思，便可發現神並嘗試與他交流。
5:0.2 (62.2) God has distributed the infinity of his eternal nature throughout the existential realities of his six absolute co-ordinates, but he may, at any time, make direct personal contact with any part or phase or kind of creation through the agency of his prepersonal fragments. And the eternal God has also reserved to himself the prerogative of bestowing personality upon the divine Creators and the living creatures of the universe of universes, while he has further reserved the prerogative of maintaining direct and parental contact with all these personal beings through the personality circuit.
5:0.2 (62.2) 神已將其永恆本質的無限分配到遍及他六個絕對性協調者的永存實相中，但他可以隨時經由其前人格片段的代理，與造物的任何部分、方面或種類進行直接的人格接觸。而永恆的神已為自己保留了贈與人格給由眾多宇宙組成的宇宙中神性造物者和鮮活受造物的特權，同時他還進一步保留了透過人格迴路與所有這些人格存有保持直接父母般接觸的特權。
5:1.1 (62.3) The inability of the finite creature to approach the infinite Father is inherent, not in the Father’s aloofness, but in the finiteness and material limitations of created beings. The magnitude of the spiritual difference between the highest personality of universe existence and the lower groups of created intelligences is inconceivable. Were it possible for the lower orders of intelligence to be transported instantly into the presence of the Father himself, they would not know they were there. They would there be just as oblivious of the presence of the Universal Father as where they now are. There is a long, long road ahead of mortal man before he can consistently and within the realms of possibility ask for safe conduct into the Paradise presence of the Universal Father. Spiritually, man must be translated many times before he can attain a plane that will yield the spiritual vision which will enable him to see even any one of the Seven Master Spirits.
5:1.1 (62.3) 有限受造物無法接近無限的上父，不是因為上父固有的冷漠，而是因為受造存有與生俱來的有限性和諸多物質性的局限。宇宙存在的最高人格與受造智能的較低群體之間的靈性差異之大是無法想像的。即使真的有可能將較低類別的智能存有立即載送到上父的面前，他們仍不會知道自己在那裡。他們在那裡會像在此刻所在處一樣，對萬有之父的臨在毫無覺察。在凡人能始終在可能範圍內，請求安全地引導至萬有之父的天堂臨在之前，還有一段非常漫長的路要走。在靈性上，人必須經歷多次的轉換，才能達到產生靈性視野的層次，使其能看見即便是七主靈（Seven Master Spirits）中的任何一位。
5:1.2 (62.4) Our Father is not in hiding; he is not in arbitrary seclusion. He has mobilized the resources of divine wisdom in a never-ending effort to reveal himself to the children of his universal domains. There is an infinite grandeur and an inexpressible generosity connected with the majesty of his love which causes him to yearn for the association of every created being who can comprehend, love, or approach him; and it is, therefore, the limitations inherent in you, inseparable from your finite personality and material existence, that determine the time and place and circumstances in which you may achieve the goal of the journey of mortal ascension and stand in the presence of the Father at the center of all things.
5:1.2 (62.4) 我們的上父並未躲藏；他不是任意隱居。他已努力不懈地調動各種神性智慧的資源來向他萬有領域的子女們揭示他自己。一種無限宏偉與無法言喻的慷慨與他的莊嚴之愛連結在一起，是這莊嚴之愛使他渴望與每一個能理解他、愛他或是接近他的受造存有往來；因此，是你們與生俱有的、與你們有限人格和物質性存在密不可分的局限，決定了你們會在何時、何地及何種境況下實現凡人揚升之旅的目標，並屹立於位於萬物中心的上父之面前。
5:1.3 (63.1) Although the approach to the Paradise presence of the Father must await your attainment of the highest finite levels of spirit progression, you should rejoice in the recognition of the ever-present possibility of immediate communion with the bestowal spirit of the Father so intimately associated with your inner soul and your spiritualizing self.
5:1.3 (63.1) 儘管要接近上父之天堂臨在，必須等到你們達到最高有限層次的靈性進展，但你們應該因認知到與上父的贈與之靈立即交流的這永遠存在可能性而感到欣喜，該贈與之靈與你們內在靈魂以及你們靈性化中的自我如此密切關聯。
5:1.4 (63.2) The mortals of the realms of time and space may differ greatly in innate abilities and intellectual endowment, they may enjoy environments exceptionally favorable to social advancement and moral progress, or they may suffer from the lack of almost every human aid to culture and supposed advancement in the arts of civilization; but the possibilities for spiritual progress in the ascension career are equal to all; increasing levels of spiritual insight and cosmic meanings are attained quite independently of all such sociomoral differentials of the diversified material environments on the evolutionary worlds.
5:1.4 (63.2) 時空領域中的凡人在天生能力和智性稟賦上或許差別很大，他們可能享有極其有利於社會進步和道德進展的環境，或者他們可能受苦於在文明的藝術中缺乏幾乎全部人類對文化及應有進步的援助；但在揚升生涯中，靈性進展之可能性對於所有凡人而言都是平等的；漸增的靈性洞見層次與宇宙意義的獲得，是完全是獨立於演化世界上多樣物質環境中的所有這些社會道德差異。
5:1.5 (63.3) However Urantia mortals may differ in their intellectual, social, economic, and even moral opportunities and endowments, forget not that their spiritual endowment is uniform and unique. They all enjoy the same divine presence of the gift from the Father, and they are all equally privileged to seek intimate personal communion with this indwelling spirit of divine origin, while they may all equally choose to accept the uniform spiritual leading of these Mystery Monitors.
5:1.5 (63.3) 無論玉苒廈凡人在智性、社會、經濟乃至道德的際遇和稟賦上可能有所不同，不要忘了他們的靈性稟賦是統一且獨特的。他們都享有來自上父所贈與的相同神性臨在，他們也都平等地擁有那尋求與這神性起源之內住靈的親密人格交流特權，同時他們都可以同樣地選擇接受這些神秘告誡者統一的靈性引領。
5:1.6 (63.4) If mortal man is wholeheartedly spiritually motivated, unreservedly consecrated to the doing of the Father’s will, then, since he is so certainly and so effectively spiritually endowed by the indwelling and divine Adjuster, there cannot fail to materialize in that individual’s experience the sublime consciousness of knowing God and the supernal assurance of surviving for the purpose of finding God by the progressive experience of becoming more and more like him.
5:1.6 (63.4) 如果凡人全心全意地在靈性上受到激勵，毫無保留地獻身於履行上父的旨意，那麼，由於他如此確實且又如此有效地在靈性上被內住神性調整者所賦予，在該個人的經驗中必然會具體實現出知神的崇高意識，以及透過變得越來越像神的漸進經驗，具體實現出為發現神而續存的至高保證。
5:1.7 (63.5) Man is spiritually indwelt by a surviving Thought Adjuster. If such a human mind is sincerely and spiritually motivated, if such a human soul desires to know God and become like him, honestly wants to do the Father’s will, there exists no negative influence of mortal deprivation nor positive power of possible interference which can prevent such a divinely motivated soul from securely ascending to the portals of Paradise.
5:1.7 (63.5) 人在靈性上被續存的思想調整者所內住。如果這樣一個人類心智真誠地且在靈性上受到激勵，如果這樣一個人的靈魂渴望知曉神並變得像他一樣，且真心想履行上父的旨意，則不會有凡人匱乏之消極影響，也不會有能阻止這樣一個受神性激勵的靈魂安全地揚升到天堂之門的可能干涉之積極力量。
5:1.8 (63.6) The Father desires all his creatures to be in personal communion with him. He has on Paradise a place to receive all those whose survival status and spiritual nature make possible such attainment. Therefore settle in your philosophy now and forever: To each of you and to all of us, God is approachable, the Father is attainable, the way is open; the forces of divine love and the ways and means of divine administration are all interlocked in an effort to facilitate the advancement of every worthy intelligence of every universe to the Paradise presence of the Universal Father.
5:1.8 (63.6) 上父渴望其所有受造物與他進行人格交流。他在天堂有一個地方，用以接待所有那些其續存地位及靈性本質使這種成就成為可能的受造物。因此，現在並永遠確立你們的人生觀：對你們每一個以及我們全體而言，神是可接近的，上父是可達到的，道路是敞開的；神性愛的力和神性管理的途徑與方法環環相扣，以促進每個宇宙中每一個配得的智能存有晉升到萬有之父的天堂臨在。
5:1.9 (63.7) The fact that vast time is involved in the attainment of God makes the presence and personality of the Infinite none the less real. Your ascension is a part of the circuit of the seven superuniverses, and though you swing around it countless times, you may expect, in spirit and in status, to be ever swinging inward. You can depend upon being translated from sphere to sphere, from the outer circuits ever nearer the inner center, and some day, doubt not, you shall stand in the divine and central presence and see him, figuratively speaking, face to face. It is a question of the attainment of actual and literal spiritual levels; and these spiritual levels are attainable by any being who has been indwelt by a Mystery Monitor, and who has subsequently eternally fused with that Thought Adjuster.
5:1.9 (63.7) 達至神確實需要一段漫長的時間，但無限者的臨在和人格依然真實。你們的揚升是七個超級宇宙迴路的一部分，雖然你們圍繞著它旋轉了無數次，你們可以期待，在靈性和地位上，將永遠不斷地向內旋轉。你們可以倚賴從星球到星球、從外部環路不斷接近內部中心的轉換，有朝一日，你們將無庸置疑地站在神性中央臨在，以比喻性來說，面對面地看見他。這是一個關於實際及如實靈性層次之達成的問題；而任何被神秘告誡者內住，並隨後與該思想調整者永久融合的存有，都可達到這些靈性層次。
5:1.10 (64.1) The Father is not in spiritual hiding, but so many of his creatures have hidden themselves away in the mists of their own willful decisions and for the time being have separated themselves from the communion of his spirit and the spirit of his Son by the choosing of their own perverse ways and by the indulgence of the self-assertiveness of their intolerant minds and unspiritual natures.
5:1.10 (64.1) 上父並未處於靈性隱匿之中，但他的許多受造物卻已將自已隱藏在他們自己任性決定的迷霧中，並因選擇他們自己的悖離道路和縱容對他們偏執心智和非靈性本質的專斷，暫時將他們自己與他的靈和他聖子的靈之交流隔離。
5:1.11 (64.2) Mortal man may draw near God and may repeatedly forsake the divine will so long as the power of choice remains. Man’s final doom is not sealed until he has lost the power to choose the Father’s will. There is never a closure of the Father’s heart to the need and the petition of his children. Only do his offspring close their hearts forever to the Father’s drawing power when they finally and forever lose the desire to do his divine will—to know him and to be like him. Likewise is man’s eternal destiny assured when Adjuster fusion proclaims to the universe that such an ascender has made the final and irrevocable choice to live the Father’s will.
5:1.11 (64.2) 只要選擇的能力仍在，凡人可以靠近神，也可以一再背棄神的旨意。人的最終命運要到他失去選擇上父旨意的能力時才會被確定。上父的心對他子女的需要和祈求從未關閉。只有當他的後代最終永遠失去了履行他的神性旨意——認識他並成為像他一樣——的渴望時，他們的心才會對上父的牽引力量永遠關閉。同樣地，當調整者融合向宇宙宣告這樣的揚升者已做出最終不可改變的選擇，去活出上父的旨意時，人的永恆天命便得以確保。
5:1.12 (64.3) The great God makes direct contact with mortal man and gives a part of his infinite and eternal and incomprehensible self to live and dwell within him. God has embarked upon the eternal adventure with man. If you yield to the leadings of the spiritual forces in you and around you, you cannot fail to attain the high destiny established by a loving God as the universe goal of his ascendant creatures from the evolutionary worlds of space.
5:1.12 (64.3) 偉大的神與凡人直接接觸，將他無限的、永恆的、不可思議的自我的一部分賜與凡人，並使其生活和居住在凡人之內。神已與人類一同展開了永恆的冒險。如果你服從於你內在及你周圍靈性力的引領，你必然會達到慈愛之神為來自空間性演化世界中揚升受造物所設定作為宇宙目標的崇高天命。
5:2.1 (64.4) The physical presence of the Infinite is the reality of the material universe. The mind presence of Deity must be determined by the depth of individual intellectual experience and by the evolutionary personality level. The spiritual presence of Divinity must of necessity be differential in the universe. It is determined by the spiritual capacity of receptivity and by the degree of the consecration of the creature’s will to the doing of the divine will.
5:2.1 (64.4) 這無限者的物理性臨在是物質宇宙之實相。神靈的心智臨在必需由個體智性體驗的深度以及進化人格層次所決定。「神性」的靈性臨在在宇宙中必然是有所差異的。它取決於靈性的接受能力，以及履行神性旨意之受造物意志的奉獻程度。
5:2.2 (64.5) God lives in every one of his spirit-born sons. The Paradise Sons always have access to the presence of God, “the right hand of the Father,” and all of his creature personalities have access to the “bosom of the Father.” This refers to the personality circuit, whenever, wherever, and however contacted, or otherwise entails personal, self-conscious contact and communion with the Universal Father, whether at the central abode or at some other designated place, as on one of the seven sacred spheres of Paradise.
5:2.2 (64.5) 神活在每一個由他的靈所生的（spirit-born）子民中。天堂聖子們永遠得以親近神之臨在，「在父的右邊」，而所有他的受造物人格得以親近「父的懷抱」。這是指人格廻路無論何時、何地以及以何種方式被觸及，或是涉及與萬有之父進行人格的、具自我意識的接觸和交流，無論是在中央居所還是在其它指定地點，如在天堂的七個神聖領域之一。
5:2.3 (64.6) The divine presence cannot, however, be discovered anywhere in nature or even in the lives of God-knowing mortals so fully and so certainly as in your attempted communion with the indwelling Mystery Monitor, the Paradise Thought Adjuster. What a mistake to dream of God far off in the skies when the spirit of the Universal Father lives within your own mind!
5:2.3 (64.6) 然而，這神性臨在於自然中或甚至在知神凡人生活中任何地方的發現，都不能像在你們試圖與內住神秘告誡者——天堂思想調整者——交流中所發現的那樣充分而又確定。當萬有之父的靈就活在你自己的心智中，卻夢想著神在遙遠的天邊，這是多大的一個錯誤啊！
5:2.4 (64.7) It is because of this God fragment that indwells you that you can hope, as you progress in harmonizing with the Adjuster’s spiritual leadings, more fully to discern the presence and transforming power of those other spiritual influences that surround you and impinge upon you but do not function as an integral part of you. The fact that you are not intellectually conscious of close and intimate contact with the indwelling Adjuster does not in the least disprove such an exalted experience. The proof of fraternity with the divine Adjuster consists wholly in the nature and extent of the fruits of the spirit which are yielded in the life experience of the individual believer. “By their fruits you shall know them.”
5:2.4 (64.7) 正是因為這內住於你的神之片段，使你能夠懷有希望，隨著你在與調整者的靈性引導相協調的進展中，更能充分地辨識出那些圍繞著你、衝擊著你，但不作為你不可分割部分而運作的其它靈性影響之臨在和轉化力量。你在智性上沒有意識到與內住調整者有著密切且親密接觸的這一事實，絲毫無法證明這樣一種崇高經驗是虛假的。與神性調整者友愛的證明，完全在於個別信奉者生命經驗中所結出靈性果實的本質及程度。「憑藉他們的果實，便可識出他們。」
5:2.5 (65.1) It is exceedingly difficult for the meagerly spiritualized, material mind of mortal man to experience marked consciousness of the spirit activities of such divine entities as the Paradise Adjusters. As the soul of joint mind and Adjuster creation becomes increasingly existent, there also evolves a new phase of soul consciousness which is capable of experiencing the presence, and of recognizing the spirit leadings and other supermaterial activities, of the Mystery Monitors.
5:2.5 (65.1) 對於凡人之靈性化匱乏的及物質性的心智而言，要體驗到像天堂調整者（Paradise Adjusters）這類神性實體之靈性活動的明顯意識，是極其困難的。隨著心智與調整者結合造物的靈魂漸趨實存，靈魂意識也會演進到新階段，亦即能體驗神秘告誡者之臨在，並能識別出神秘告誡者之靈性引領和其它超物質性活動的階段。
5:2.6 (65.2) The entire experience of Adjuster communion is one involving moral status, mental motivation, and spiritual experience. The self-realization of such an achievement is mainly, though not exclusively, limited to the realms of soul consciousness, but the proofs are forthcoming and abundant in the manifestation of the fruits of the spirit in the lives of all such inner-spirit contactors.
5:2.6 (65.2) 與調整者交流的整個體驗，涉及道德地位、心智動機與靈性體驗。這樣一種成就的自我實現主要（但不完全）侷限於靈魂意識的領域，不過在所有這些內在-靈（inner-spirit）接觸者的生活中，靈性果實的顯現提供了隨時可得且豐富呈現的證據。
5:3.1 (65.3) Though the Paradise Deities, from the universe standpoint, are as one, in their spiritual relations with such beings as inhabit Urantia they are also three distinct and separate persons. There is a difference between the Godheads in the matter of personal appeals, communion, and other intimate relations. In the highest sense, we worship the Universal Father and him only. True, we can and do worship the Father as he is manifested in his Creator Sons, but it is the Father, directly or indirectly, who is worshiped and adored.
5:3.1 (65.3) 雖然從宇宙的觀點來看，天堂神靈如同一體，但在與如居住在玉苒廈上這類存有的靈性關係中，他們仍是三個明確可辨且各自獨立的位格。在人格訴求、交流和其它親密關係的事物上，神格之間是有差異的。在最高的意義上，我們敬拜萬有之父，且只敬他。誠然，我們可以並且確實透過上父在他造物聖子中的顯現來敬拜他，但無論是直接或間接地，受到敬拜與愛戴的是上父。
5:3.2 (65.4) Supplications of all kinds belong to the realm of the Eternal Son and the Son’s spiritual organization. Prayers, all formal communications, everything except adoration and worship of the Universal Father, are matters that concern a local universe; they do not ordinarily proceed out of the realm of the jurisdiction of a Creator Son. But worship is undoubtedly encircuited and dispatched to the person of the Creator by the function of the Father’s personality circuit. We further believe that such registry of the homage of an Adjuster-indwelt creature is facilitated by the Father’s spirit presence. There exists a tremendous amount of evidence to substantiate such a belief, and I know that all orders of Father fragments are empowered to register the bona fide adoration of their subjects acceptably in the presence of the Universal Father. The Adjusters undoubtedly also utilize direct prepersonal channels of communication with God, and they are likewise able to utilize the spirit-gravity circuits of the Eternal Son.
5:3.2 (65.4) 各種祈求皆屬於永恆之子和聖子們靈性組織的領域。禱告，即所有正式的交流，除了對萬有之父的愛戴和敬拜之外，皆屬地方宇宙的事務；它們通常不會超出一個造物聖子的管轄範圍。但敬拜透過上父人格迴路的運作，無疑地被納入迴路並發送給這位造物主的位格。我們進一步相信，調整者內駐受造物的這種敬意的登記，是由上父的靈性臨在所促成的。有大量證據可支持這樣的信念，而且我知道，所有類別的上父片段都被賦予能力，可將其對象的真誠愛戴令人滿意地記錄在萬有之父面前。調整者們無疑也利用與神直接交流的前人格管道，而且他們同樣能夠利用永恆之子的靈性引力迴路。
5:3.3 (65.5) Worship is for its own sake; prayer embodies a self- or creature-interest element; that is the great difference between worship and prayer. There is absolutely no self-request or other element of personal interest in true worship; we simply worship God for what we comprehend him to be. Worship asks nothing and expects nothing for the worshiper. We do not worship the Father because of anything we may derive from such veneration; we render such devotion and engage in such worship as a natural and spontaneous reaction to the recognition of the Father’s matchless personality and because of his lovable nature and adorable attributes.
5:3.3 (65.5) 敬拜是為敬拜本身；禱告包含一種自我利益或受造物利益的要素；這是敬拜與禱告之間的重大區別。在真正的敬拜中，絕對沒有自我請求或其他個人利益的要素；我們敬拜神，僅因為我們對他的理解。敬拜不要求任何事物，也不為敬拜者期待任何事物。我們不是因為透過這種敬重可以獲得任何東西而敬拜上父；我們獻上這樣的 虔誠並從事這樣的敬拜，是對上父無以倫比人格的認知所產生的一種自然與自發反應，也是因為他令人摯愛的本質和值得崇敬的屬性。
5:3.4 (65.6) The moment the element of self-interest intrudes upon worship, that instant devotion translates from worship to prayer and more appropriately should be directed to the person of the Eternal Son or the Creator Son. But in practical religious experience there exists no reason why prayer should not be addressed to God the Father as a part of true worship.
5:3.4 (65.6) 當自我利益的要素介入到敬拜的那一刻，那即刻的虔誠便從敬拜轉換成禱告，並更恰當地應被導向永恆之子或是造物之子的人格體。但在實際的宗教體驗中，禱告沒有理由不能作為真實敬拜的一部分而向上父神表達。
5:3.5 (66.1) When you deal with the practical affairs of your daily life, you are in the hands of the spirit personalities having origin in the Third Source and Center; you are co-operating with the agencies of the Conjoint Actor. And so it is: You worship God; pray to, and commune with, the Son; and work out the details of your earthly sojourn in connection with the intelligences of the Infinite Spirit operating on your world and throughout your universe.
5:3.5 (66.1) 當你處理日常生活的實際事務時，你是在源於第三本源與中心的靈性人格的掌握中；你正在與聯合行動者的代理們合作。因此情況是：你敬拜神；向上子禱告與交流；透過與你世界上和整個宇宙中運作的無限之靈的智能存有的聯繫下，處理你在世間旅程的細節。
5:3.6 (66.2) The Creator or Sovereign Sons who preside over the destinies of the local universes stand in the place of both the Universal Father and the Eternal Son of Paradise. These Universe Sons receive, in the name of the Father, the adoration of worship and give ear to the pleas of their petitioning subjects throughout their respective creations. To the children of a local universe a Michael Son is, to all practical intents and purposes, God. He is the local universe personification of the Universal Father and the Eternal Son. The Infinite Spirit maintains personal contact with the children of these realms through the Universe Spirits, the administrative and creative associates of the Paradise Creator Sons.
5:3.6 (66.2) 主管地方宇宙之天命的造物聖子或主權聖子，既代表萬有之父，也代表天堂的永恆之子。這些宇宙聖子以上父之名接受敬拜愛戴，並聆聽遍及其各自造物中他們請願對象的懇求。對於地方宇宙的兒女而言，邁克爾聖子在一切實際意圖和目的上就是神。他是萬有之父和永恆之子在地方宇宙的化身。無限之靈則透過宇宙母靈——天堂造物聖子的管理和創造伙伴——與這些領域中的兒女保持人格接觸。
5:3.7 (66.3) Sincere worship connotes the mobilization of all the powers of the human personality under the dominance of the evolving soul and subject to the divine directionization of the associated Thought Adjuster. The mind of material limitations can never become highly conscious of the real significance of true worship. Man’s realization of the reality of the worship experience is chiefly determined by the developmental status of his evolving immortal soul. The spiritual growth of the soul takes place wholly independently of the intellectual self-consciousness.
5:3.7 (66.3) 真誠的敬拜意味著在演化中靈魂的主導下，並且服從於相關思想調整者的神聖導向， 調動人類人格的所有力量。受物質所局限的心智，永遠無法成為對真正敬拜的真實意義具高度意識。人類對敬拜體驗之實相的領悟，主要取決於其演化中不朽靈魂的發展狀態。靈魂的靈性成長完全獨立於智性的自我意識。
5:3.8 (66.4) The worship experience consists in the sublime attempt of the betrothed Adjuster to communicate to the divine Father the inexpressible longings and the unutterable aspirations of the human soul—the conjoint creation of the God-seeking mortal mind and the God-revealing immortal Adjuster. Worship is, therefore, the act of the material mind’s assenting to the attempt of its spiritualizing self, under the guidance of the associated spirit, to communicate with God as a faith son of the Universal Father. The mortal mind consents to worship; the immortal soul craves and initiates worship; the divine Adjuster presence conducts such worship in behalf of the mortal mind and the evolving immortal soul. True worship, in the last analysis, becomes an experience realized on four cosmic levels: the intellectual, the morontial, the spiritual, and the personal—the consciousness of mind, soul, and spirit, and their unification in personality.
5:3.8 (66.4) 敬拜體驗在於配對的調整者向神性上父傳達人類靈魂——尋求神的暫存心智與揭示神的（God-revealing）不朽調整者的聯合創造——無法表達的渴望和無法言喻的志向之崇高嘗試。因此，敬拜是物質心智對其靈性化中自我之嘗試的同意，在相關靈的引導下，作為萬有之父的信仰之子與神交流。暫存心智同意敬拜；不朽靈魂渴望並發起敬拜；神性調整者的臨在為凡人心智和演化中不朽靈魂主導這敬拜。真正的敬拜，歸根結底，成為一種在四個宇宙層次上體現的經歷：智性的，靈質性的，靈性的和人格性的——心智、靈魂和靈的意識，以及它們在人格中的統一。
5:4.1 (66.5) The morality of the religions of evolution drives men forward in the God quest by the motive power of fear. The religions of revelation allure men to seek for a God of love because they crave to become like him. But religion is not merely a passive feeling of “absolute dependence” and “surety of survival”; it is a living and dynamic experience of divinity attainment predicated on humanity service.
5:4.1 (66.5) 進化性宗教的道德以恐懼為動力，驅使人們在對神的追求中前進。啟示性宗教則誘導人們去尋求一個慈愛的神，因為他們渴望成為像他一樣。但宗教並非只是一種「絕對倚賴」和「續存確保」的被動感覺；它是一種基於人類服務之神性成就的鮮活而又動態的體驗。
5:4.2 (66.6) The great and immediate service of true religion is the establishment of an enduring unity in human experience, a lasting peace and a profound assurance. With primitive man, even polytheism is a relative unification of the evolving concept of Deity; polytheism is monotheism in the making. Sooner or later, God is destined to be comprehended as the reality of values, the substance of meanings, and the life of truth.
5:4.2 (66.6) 真正宗教的偉大與直接的貢獻是在人類經驗中建立一種持久的統一，持續的和平與深刻的確信。對原始人類而言，即使多神論也是對不斷演化中神靈概念的相對統一；多神論是正在形成中的一神論。遲早，神註定會被理解為價值之實相、意義之實質以及真理之生命。
5:4.3 (67.1) God is not only the determiner of destiny; he is man’s eternal destination. All nonreligious human activities seek to bend the universe to the distorting service of self; the truly religious individual seeks to identify the self with the universe and then to dedicate the activities of this unified self to the service of the universe family of fellow beings, human and superhuman.
5:4.3 (67.1) 神不僅是天命的決定者；他是人的永恆的歸宿。所有非宗教的人類活動，都試圖使宇宙屈從於扭曲的自我服務；真正宗教的個體則尋求將自我與宇宙認同，然後將這個已統一自我的活動奉獻給同伴存有——人類和超人類——的宇宙家庭服務。
5:4.4 (67.2) The domains of philosophy and art intervene between the nonreligious and the religious activities of the human self. Through art and philosophy the material-minded man is inveigled into the contemplation of the spiritual realities and universe values of eternal meanings.
5:4.4 (67.2) 哲學和藝術領域介於人類自我的非宗教與宗教活動之間。藉由藝術與哲學，物質-心智的（material-minded）人被誘導到對永恆意義之靈性實相及宇宙價值的沉思中。
5:4.5 (67.3) All religions teach the worship of Deity and some doctrine of human salvation. The Buddhist religion promises salvation from suffering, unending peace; the Jewish religion promises salvation from difficulties, prosperity predicated on righteousness; the Greek religion promised salvation from disharmony, ugliness, by the realization of beauty; Christianity promises salvation from sin, sanctity; Mohammedanism provides deliverance from the rigorous moral standards of Judaism and Christianity. The religion of Jesus is salvation from self, deliverance from the evils of creature isolation in time and in eternity.
5:4.5 (67.3) 所有的宗教都教導對神靈的敬拜和某種關於人類救贖的教義。佛教徒的宗教許諾了從苦難中的救贖，無止境的和平；猶太人的宗教許諾了從困境中的救贖，基於正義的繁榮；希臘人的宗教許諾透過美的實現，從不和諧、醜陋中的救贖；基督教許諾了從罪惡中的救贖，聖潔；伊斯蘭教為猶太教和基督教的嚴格道德標準提供了解脫。耶穌之宗教是對自我的救贖，從受造物孤立在時間和永恆中的不幸解脫。
5:4.6 (67.4) The Hebrews based their religion on goodness; the Greeks on beauty; both religions sought truth. Jesus revealed a God of love, and love is all-embracing of truth, beauty, and goodness.
5:4.6 (67.4) 希伯來人將他們的宗教建基於善；希臘人建基於美；兩種宗教都追尋真理。耶穌則啟示了一個愛的神，而愛涵蓋了所有的真，美與善。
5:4.7 (67.5) The Zoroastrians had a religion of morals; the Hindus a religion of metaphysics; the Confucianists a religion of ethics. Jesus lived a religion of service. All these religions are of value in that they are valid approaches to the religion of Jesus. Religion is destined to become the reality of the spiritual unification of all that is good, beautiful, and true in human experience.
5:4.7 (67.5) 瑣羅亞斯德教徒有一種道德的宗教；印度教徒有一種形上學的宗教；儒教徒有一種倫理的宗教。耶穌則活出了一種服務的宗教。所有這些宗教都是有價值的，因為它們是通往耶穌宗教的有效途徑。宗教註定成為人類經驗中所有那具真、善、美事物之靈性統一的實相。
5:4.8 (67.6) The Greek religion had a watchword “Know yourself”; the Hebrews centered their teaching on “Know your God”; the Christians preach a gospel aimed at a “knowledge of the Lord Jesus Christ”; Jesus proclaimed the good news of “knowing God, and yourself as a son of God.” These differing concepts of the purpose of religion determine the individual’s attitude in various life situations and foreshadow the depth of worship and the nature of his personal habits of prayer. The spiritual status of any religion may be determined by the nature of its prayers.
5:4.8 (67.6) 希臘人的宗教曾有一句格言「認識你自己」；希伯來人曾以「認識你的神」為其中心教導；基督徒宣講的福音著重於「認識主耶穌基督」；耶穌曾宣告了「認識神，認識你自己是神的兒子」的好消息。這些對於宗教目的之不同概念，決定了個人在各種生活處境中的態度，也預示了敬拜的深度及其個人祈禱習慣的本質。任何宗教的靈性地位都可由其祈禱的本質來決定。
5:4.9 (67.7) The concept of a semihuman and jealous God is an inevitable transition between polytheism and sublime monotheism. An exalted anthropomorphism is the highest attainment level of purely evolutionary religion. Christianity has elevated the concept of anthropomorphism from the ideal of the human to the transcendent and divine concept of the person of the glorified Christ. And this is the highest anthropomorphism that man can ever conceive.
5:4.9 (67.7) 半人性與嫉妒的神的概念，是多神論與崇高一神論之間一種不可避免的過渡。高尚的擬人論是純進化性宗教所能達到的最高成就水平。基督教將擬人論的概念從人類之完美典型提升到榮耀的基督人格之超然與神性概念。這是人所能構思的最高擬人論。
5:4.10 (67.8) The Christian concept of God is an attempt to combine three separate teachings:
5:4.10 (67.8) 基督教對神的概念，是試圖結合三種不同的教導：
5:4.11 (67.9) 1. The Hebrew concept—God as a vindicator of moral values, a righteous God.
5:4.11 (67.9) 1. 希伯來人的概念——神是一位道德價值的維護者，一位正義的神。
5:4.12 (67.10) 2. The Greek concept—God as a unifier, a God of wisdom.
5:4.12 (67.10) 2. 希臘人的概念——神是一位統一者，一位智慧之神。
5:4.13 (68.1) 3. Jesus’ concept—God as a living friend, a loving Father, the divine presence.
5:4.13 (68.1) 3. 耶穌的概念——神是一位鮮活的朋友，一位慈愛的上父，神性的臨在。
5:4.14 (68.2) It must therefore be evident that composite Christian theology encounters great difficulty in attaining consistency. This difficulty is further aggravated by the fact that the doctrines of early Christianity were generally based on the personal religious experience of three different persons: Philo of Alexandria, Jesus of Nazareth, and Paul of Tarsus.
5:4.14 (68.2) 因此，顯而易見地，這種複合基督教的神學在達到一致性上遇到極大困難。這困難因早期基督教教義通常是基於三個不同人——亞歷山卓的斐洛，拿撒勒的耶穌和塔爾蘇斯的保羅——的個人宗教體驗而進一步加劇。
5:4.15 (68.3) In the study of the religious life of Jesus, view him positively. Think not so much of his sinlessness as of his righteousness, his loving service. Jesus upstepped the passive love disclosed in the Hebrew concept of the heavenly Father to the higher active and creature-loving affection of a God who is the Father of every individual, even of the wrongdoer.
5:4.15 (68.3) 在研究耶穌的宗教生活時，要正面地看待他。不要過於著眼在他的無罪，而要思索他的正義，他的慈愛服務。耶穌將希伯來人對天父概念中所揭示的被動的愛，提升到神更高層次的主動及熱愛受造物的深情，而神是每個個體的上父，甚至也是作惡者的上父。
5:5.1 (68.4) Morality has its origin in the reason of self-consciousness; it is superanimal but wholly evolutionary. Human evolution embraces in its unfolding all endowments antecedent to the bestowal of the Adjusters and to the pouring out of the Spirit of Truth. But the attainment of levels of morality does not deliver man from the real struggles of mortal living. Man’s physical environment entails the battle for existence; the social surroundings necessitate ethical adjustments; the moral situations require the making of choices in the highest realms of reason; the spiritual experience (having realized God) demands that man find him and sincerely strive to be like him.
5:5.1 (68.4) 道德起源於自我意識的理性；它是超動物性的，但完全是進化性的。人類進化在其展開過程中包含了在調整者的贈與和真理之靈的澆灌之前的所有稟賦。但是道德層次的達成並不能使人從凡人生活的真實掙扎中解脫。人的物理環境帶來為生存而戰；社會週遭事物使倫理的調整成為必須；道德情境要求在理性的最高領域中做出選擇；屬靈體驗（已意識到神）則要求人找到他並真誠地努力成為像他一樣。
5:5.2 (68.5) Religion is not grounded in the facts of science, the obligations of society, the assumptions of philosophy, or the implied duties of morality. Religion is an independent realm of human response to life situations and is unfailingly exhibited at all stages of human development which are postmoral. Religion may permeate all four levels of the realization of values and the enjoyment of universe fellowship: the physical or material level of self-preservation; the social or emotional level of fellowship; the moral or duty level of reason; the spiritual level of the consciousness of universe fellowship through divine worship.
5:5.2 (68.5) 宗教不是建立在科學事實、社會義務、哲學假定或道德所隱含義務的基礎上。宗教是人類對生活情境反應的獨立領域，並始終如一地展現在所有道德後（postmoral）階段的人類發展中。宗教可以遍及實現價值和享受宇宙夥伴關係的所有四個層次：自我保護之物理或物質層次；夥伴關係之社會或情感層次；理性之道德或職責層次；透過神性敬拜而意識到宇宙夥伴關係之屬靈層次。
5:5.3 (68.6) The fact-seeking scientist conceives of God as the First Cause, a God of force. The emotional artist sees God as the ideal of beauty, a God of aesthetics. The reasoning philosopher is sometimes inclined to posit a God of universal unity, even a pantheistic Deity. The religionist of faith believes in a God who fosters survival, the Father in heaven, the God of love.
5:5.3 (68.6) 尋求事實的科學家將神設想為第一起因，力之神。感性的藝術家視神為美的典範，美學之神。理性的哲學家有時傾向假定一個萬有統一之神，甚至是一個泛神論的神靈。具信仰的宗教家相信一個促進續存的神，天上的「父親」，慈愛之神。
5:5.4 (68.7) Moral conduct is always an antecedent of evolved religion and a part of even revealed religion, but never the whole of religious experience. Social service is the result of moral thinking and religious living. Morality does not biologically lead to the higher spiritual levels of religious experience. The adoration of the abstract beautiful is not the worship of God; neither is exaltation of nature nor the reverence of unity the worship of God.
5:5.4 (68.7) 道德行為一直是進化性宗教的前提，甚至是啟示性宗教的一部分，但它絕不是宗教體驗的全部。社會服務是道德思考和宗教生活的結果。道德並不會在生物學上導致更高屬靈層次的宗教體驗。對抽象美好的愛戴不是對神的敬拜；對大自然的讚美和對統一的崇敬也都不是對神的敬拜。
5:5.5 (68.8) Evolutionary religion is the mother of the science, art, and philosophy which elevated man to the level of receptivity to revealed religion, including the bestowal of Adjusters and the coming of the Spirit of Truth. The evolutionary picture of human existence begins and ends with religion, albeit very different qualities of religion, one evolutional and biological, the other revelational and periodical. And so, while religion is normal and natural to man, it is also optional. Man does not have to be religious against his will.
5:5.5 (68.8) 進化性宗教是科學、藝術和哲學之母，這些領域將人類提升到可以接受啟示性宗教的層次，包括調整者的贈與和真理之靈的到來。人類存在的進化畫面，始於宗教也終於宗教，儘管是非常不同性質的宗教，一種是進化性和生物性的，另一種則是啟示性和週期性的。而儘管如此，雖然宗教對人來說是正常且自然的，但它也是非強制的。人不需違反自己的意願來信奉宗教。
5:5.6 (69.1) Religious experience, being essentially spiritual, can never be fully understood by the material mind; hence the function of theology, the psychology of religion. The essential doctrine of the human realization of God creates a paradox in finite comprehension. It is well-nigh impossible for human logic and finite reason to harmonize the concept of divine immanence, God within and a part of every individual, with the idea of God’s transcendence, the divine domination of the universe of universes. These two essential concepts of Deity must be unified in the faith-grasp of the concept of the transcendence of a personal God and in the realization of the indwelling presence of a fragment of that God in order to justify intelligent worship and validate the hope of personality survival. The difficulties and paradoxes of religion are inherent in the fact that the realities of religion are utterly beyond the mortal capacity for intellectual comprehension.
5:5.6 (69.1) 宗教體驗本質上是屬靈的，它永遠不可能被物質性心智所充分理解；因此有了神學的運作，即宗教心理學。人類對神的認知所形成的基本教義，在有限的理解中產生出了一種悖論。人類的邏輯和有限的理性要協調神聖內在性（神在每個個體之內並且是其一部分）之概念和神的超越性（眾宇宙所組成的宇宙之神性統治）之觀念，幾乎是不可能的。這兩個關於神靈的基本概念，必須在對人格性神之超越性概念的信仰-領會中，以及在對該神之片段之內住臨在的認知中統一，以證明智能敬拜的正當性，並證實人格續存希望的有效性。宗教的困難和悖論固有於一個事實，即宗教的實相完全超出凡人智性理解的能力。
5:5.7 (69.2) Mortal man secures three great satisfactions from religious experience, even in the days of his temporal sojourn on earth:
5:5.7 (69.2) 即使凡人在世間短暫旅居的歲月中，也能從宗教體驗中獲得三大滿足：
5:5.8 (69.3) 1. Intellectually he acquires the satisfactions of a more unified human consciousness.
5:5.8 (69.3) 1. 在智性上，他獲得更為統一的人類意識的滿足。
5:5.9 (69.4) 2. Philosophically he enjoys the substantiation of his ideals of moral values.
5:5.9 (69.4) 2. 在哲學上，他享受著他道德價值理想的實證。
5:5.10 (69.5) 3. Spiritually he thrives in the experience of divine companionship, in the spiritual satisfactions of true worship.
5:5.10 (69.5) 3. 在靈性上，他在神性伴侶關係的體驗中，在真正敬拜的靈性滿足中茁壯成長。
5:5.11 (69.6) God-consciousness, as it is experienced by an evolving mortal of the realms, must consist of three varying factors, three differential levels of reality realization. There is first the mind consciousness—the comprehension of the idea of God. Then follows the soul consciousness—the realization of the ideal of God. Last, dawns the spirit consciousness—the realization of the spirit reality of God. By the unification of these factors of the divine realization, no matter how incomplete, the mortal personality at all times overspreads all conscious levels with a realization of the personality of God. In those mortals who have attained the Corps of the Finality all this will in time lead to the realization of the supremacy of God and may subsequently eventuate in the realization of the ultimacy of God, some phase of the absonite superconsciousness of the Paradise Father.
5:5.11 (69.6) 神-意識，如同在各領域之進化中凡人所體驗的，必須由三種不同的因素所組成，三個不同層次的實相認知。首先是心智意識——對神之觀念的理解。然後跟隨著靈魂意識——對神之理想的認知。最後，開始出現靈性意識——對神之靈性實相的認知。透過對這些神性認知因素的統一，無論其多麼地不完整，凡人的人格始終在所有意識層次上都被對神之人格的認知所籠罩。在那些已達到終局性團隊的凡人心中，這一切終將會引領至對神之至高性的認知，並可能繼而終歸於對神之終極性——天堂父親某階段的絕限超意識——的認知。
5:5.12 (69.7) The experience of God-consciousness remains the same from generation to generation, but with each advancing epoch in human knowledge the philosophic concept and the theologic definitions of God must change. God-knowingness, religious consciousness, is a universe reality, but no matter how valid (real) religious experience is, it must be willing to subject itself to intelligent criticism and reasonable philosophic interpretation; it must not seek to be a thing apart in the totality of human experience.
5:5.12 (69.7) 世代以來，神-意識之體驗保持不變，但隨著人類知識的每個進展時代，關於神的哲學概念和各種神學定義必須改變。神-知曉（God-knowingness），即宗教意識，是一種宇宙實相，但無論宗教體驗如何令人信服（真實），它必須願意接受明智的評論和合理的哲學詮釋；它絕不能尋求成為一種脫離整體人類經驗以外的事物。
5:5.13 (69.8) Eternal survival of personality is wholly dependent on the choosing of the mortal mind, whose decisions determine the survival potential of the immortal soul. When the mind believes God and the soul knows God, and when, with the fostering Adjuster, they all desire God, then is survival assured. Limitations of intellect, curtailment of education, deprivation of culture, impoverishment of social status, even inferiority of the human standards of morality resulting from the unfortunate lack of educational, cultural, and social advantages, cannot invalidate the presence of the divine spirit in such unfortunate and humanly handicapped but believing individuals. The indwelling of the Mystery Monitor constitutes the inception and insures the possibility of the potential of growth and survival of the immortal soul.
5:5.13 (69.8) 人格的永恆續存完全取決於凡人心智的選擇，凡人心智的決擇決定了不朽靈魂續存的潛力。當心智相信神，靈魂知曉神，並且在作為培育性的調整者的陪伴下，當他們都渴望神時，續存便得以確保。智力的侷限，教育的縮減，文化的匱乏，社會地位的貧困，甚至由於不幸缺乏教育、文化和社會優勢而導致的人類道德標準的低下，都無法否定神性之靈在這種不幸和從人的角度具缺陷但有信仰之個體中的臨在。神秘告誡者的內住構成了開端，並確保了不朽靈魂之成長和續存潛力的可能性。
5:5.14 (70.1) The ability of mortal parents to procreate is not predicated on their educational, cultural, social, or economic status. The union of the parental factors under natural conditions is quite sufficient to initiate offspring. A human mind discerning right and wrong and possessing the capacity to worship God, in union with a divine Adjuster, is all that is required in that mortal to initiate and foster the production of his immortal soul of survival qualities if such a spirit-endowed individual seeks God and sincerely desires to become like him, honestly elects to do the will of the Father in heaven.
5:5.14 (70.1) 凡人父母的生育能力並不是基於他們的教育、文化、社會或經濟地位。在自然條件下，父母因素的結合便足以開始生育後代。一個分辨是非且擁有能力敬拜神的人類心智，與神性調整者相結合，就足以在該凡人中啟動並促進他那具續存品質知不朽靈魂的產生，只要這個被賦予靈的個體尋求神並真誠地渴望成為像他一樣，誠實地選擇履行天上「父親」的旨意。
5:6.1 (70.2) The Universal Father is the God of personalities. The domain of universe personality, from the lowest mortal and material creature of personality status to the highest persons of creator dignity and divine status, has its center and circumference in the Universal Father. God the Father is the bestower and the conservator of every personality. And the Paradise Father is likewise the destiny of all those finite personalities who wholeheartedly choose to do the divine will, those who love God and long to be like him.
5:6.1 (70.2) 萬有之父是眾人格之神。宇宙人格領域，從最低人格地位的暫存物質受造物到具最高造物者尊嚴和神性地位的位格，其中心和周圍都在萬有之父裡。上父神是每一個人格的贈與者和保護者。而天堂父親也是所有那些全心全意選擇履行神性旨意、那些熱愛神並渴望像他一樣的有限人格之天命。
5:6.2 (70.3) Personality is one of the unsolved mysteries of the universes. We are able to form adequate concepts of the factors entering into the make-up of various orders and levels of personality, but we do not fully comprehend the real nature of the personality itself. We clearly perceive the numerous factors which, when put together, constitute the vehicle for human personality, but we do not fully comprehend the nature and significance of such a finite personality.
5:6.2 (70.3) 人格是眾宇宙中未解的奧秘之一。我們能夠對構成不同類別與層次的人格之組成因素形成足夠的概念，但我們並不完全理解人格本身的真實本質。我們清楚地察覺當許多因素被放在一起時，構成了人類人格的載體，但我們並不完全理解這樣一種有限人格的本質和意義。
5:6.3 (70.4) Personality is potential in all creatures who possess a mind endowment ranging from the minimum of self-consciousness to the maximum of God-consciousness. But mind endowment alone is not personality, neither is spirit nor physical energy. Personality is that quality and value in cosmic reality which is exclusively bestowed by God the Father upon these living systems of the associated and co-ordinated energies of matter, mind, and spirit. Neither is personality a progressive achievement. Personality may be material or spiritual, but there either is personality or there is no personality. The other-than-personal never attains the level of the personal except by the direct act of the Paradise Father.
5:6.3 (70.4) 人格是所有具心智賦予受造物中的潛能，心智賦予的範圍從最低的自我意識到最高的神意識。但僅僅擁有心智賦予並非人格，靈性能量和物理能量也不是人格。人格是那宇宙實相中之品質和價值，這種品質和價值完全是由上父專有地贈與到這些具物質、心智和靈性之相關且協調能量的鮮活系統。人格也不是一種漸進的成就。人格可以是物質性的或靈性的，但要不是有人格，就是沒有人格。人格以外（other-than-personal）決不會達到人格的層次，除非是透過天堂父親的直接行為。
5:6.4 (70.5) The bestowal of personality is the exclusive function of the Universal Father, the personalization of the living energy systems which he endows with the attributes of relative creative consciousness and the freewill control thereof. There is no personality apart from God the Father, and no personality exists except for God the Father. The fundamental attributes of human selfhood, as well as the absolute Adjuster nucleus of the human personality, are the bestowals of the Universal Father, acting in his exclusively personal domain of cosmic ministry.
5:6.4 (70.5) 人格的贈與是萬有之父專有的職能，他將鮮活能量系統人格化，而這些鮮活能量系統被他賦予了相對創造意識的屬性和對其的自由意志控制。離開上父神就沒有人格，要不是因為上父神，不會有人格存在。人類自我性的各種基本屬性，以及人類人格的絕對調整者核心，都是萬有之父在其專有的宇宙侍奉人格領域行動所贈與。
5:6.5 (70.6) The Adjusters of prepersonal status indwell numerous types of mortal creatures, thus insuring that these same beings may survive mortal death to personalize as morontia creatures with the potential of ultimate spirit attainment. For, when such a creature mind of personality endowment is indwelt by a fragment of the spirit of the eternal God, the prepersonal bestowal of the personal Father, then does this finite personality possess the potential of the divine and the eternal and aspire to a destiny akin to the Ultimate, even reaching out for a realization of the Absolute.
5:6.5 (70.6) 具有前人格地位的調整者內住在眾多類型的凡人受造物中，從而確保這些同一存有可能從凡人死亡後續存，並人格化為具終極靈性達成潛能的靈質體性受造物。因為當這樣一個具人格賦予的受造物心智被永恆的神之靈的片段——人格上父的前人格贈與——所內駐時，這個有限人格便擁有具神性及永恆的潛能，並嚮往類似終極者的天命，甚至奮力追求絕對者的實現。
5:6.6 (71.1) Capacity for divine personality is inherent in the prepersonal Adjuster; capacity for human personality is potential in the cosmic-mind endowment of the human being. But the experiential personality of mortal man is not observable as an active and functional reality until after the material life vehicle of the mortal creature has been touched by the liberating divinity of the Universal Father, being thus launched upon the seas of experience as a self-conscious and a (relatively) self-determinative and self-creative personality. The material self is truly and unqualifiedly personal.
5:6.6 (71.1) 神性人格的能力是前人格性調整者所固有的；人性人格的能力潛在於人類存有的宇宙心智（cosmic-mind）賦予之中。但凡人的經驗性人格，直到凡人受造物的物質生命載體被萬有之父的解放神性所觸及之後，才能作為一種活躍的、具功能性的實相被觀察到，並因此以一個自我意識的以及一個（相對）自我決定的（self-determinative）和自我創造的（self-creative）人格，在經驗之海中啟航。物質性自我是真正地且無限定地具人格性。
5:6.7 (71.2) The material self has personality and identity, temporal identity; the prepersonal spirit Adjuster also has identity, eternal identity. This material personality and this spirit prepersonality are capable of so uniting their creative attributes as to bring into existence the surviving identity of the immortal soul.
5:6.7 (71.2) 物質的自我擁有人格和身份，短暫的身份；前人格的靈性調整者也擁有身份，永恆的身份。這物質的人格和這靈性的前人格能將他們的創造屬性聯合起來，從而產生不朽靈魂的續存身份。
5:6.8 (71.3) Having thus provided for the growth of the immortal soul and having liberated man’s inner self from the fetters of absolute dependence on antecedent causation, the Father stands aside. Now, man having thus been liberated from the fetters of causation response, at least as pertains to eternal destiny, and provision having been made for the growth of the immortal self, the soul, it remains for man himself to will the creation or to inhibit the creation of this surviving and eternal self which is his for the choosing. No other being, force, creator, or agency in all the wide universe of universes can interfere to any degree with the absolute sovereignty of the mortal free will, as it operates within the realms of choice, regarding the eternal destiny of the personality of the choosing mortal. As pertains to eternal survival, God has decreed the sovereignty of the material and mortal will, and that decree is absolute.
5:6.8 (71.3) 在如此為不朽靈魂的成長做好準備，並已將人類的內在自我從對先前因果的絕對依賴之束縛中解放出來之後，上父便退居一旁。現在，人類由此已從因果反應的束縛中解放出來，至少就永恆天命而言，而且也已為不朽自我（靈魂）的成長提供了條件，剩下的就是人自己以意志促成，或是去抑制這續存且永恆自我之創造。在由眾多宇宙組成的廣闊宇宙中，沒有任何其他存有、勢力、造物者或代理者能在任何程度上干涉凡人自由意志的絕對主權，因為它是在選擇的領域內運作，並且關於做選擇凡人之人格的永恆天命。至於永恆續存，神已頒佈了物質凡人意志的主權，而這法令是絕對的。
5:6.9 (71.4) The bestowal of creature personality confers relative liberation from slavish response to antecedent causation, and the personalities of all such moral beings, evolutionary or otherwise, are centered in the personality of the Universal Father. They are ever drawn towards his Paradise presence by that kinship of being which constitutes the vast and universal family circle and fraternal circuit of the eternal God. There is a kinship of divine spontaneity in all personality.
5:6.9 (71.4) 受造物人格的贈與，使其從對先前因果的奴性反應中解脫出來，所有這些無論是進化的還是其它類型的道德存有人格，都以萬有之父的人格為中心。他們透過那構成永恆神的浩瀚宇宙家庭圈子及兄弟情誼迴路的存有親緣關係，永遠被吸引朝向他的天堂臨在。在所有人格當中都存在著一種神性自發的親緣關係。
5:6.10 (71.5) The personality circuit of the universe of universes is centered in the person of the Universal Father, and the Paradise Father is personally conscious of, and in personal touch with, all personalities of all levels of self-conscious existence. And this personality consciousness of all creation exists independently of the mission of the Thought Adjusters.
5:6.10 (71.5) 眾多宇宙組成的宇宙之人格迴路，以萬有之父的位格為中心，天堂父親親身意識到所有層面具自我意識之存在的所有人格，並與其親身接觸。而這種對於所有造物的人格意識，獨立於思想調整者的使命而存在。
5:6.11 (71.6) As all gravity is circuited in the Isle of Paradise, as all mind is circuited in the Conjoint Actor and all spirit in the Eternal Son, so is all personality circuited in the personal presence of the Universal Father, and this circuit unerringly transmits the worship of all personalities to the Original and Eternal Personality.
5:6.11 (71.6) 正如所有引力皆繞行於天堂島中，正如所有心智皆繞行於聯合行動者中以及所有靈性繞行於永恆之子中，所有人格也都繞行於萬有之父的人格臨在中，而這迴路準確無誤地將所有人格的敬拜傳遞給這位「原初永恆的人格」（Original and Eternal Personality）。
5:6.12 (71.7) Concerning those personalities who are not Adjuster indwelt: The attribute of choice-liberty is also bestowed by the Universal Father, and such persons are likewise embraced in the great circuit of divine love, the personality circuit of the Universal Father. God provides for the sovereign choice of all true personalities. No personal creature can be coerced into the eternal adventure; the portal of eternity opens only in response to the freewill choice of the freewill sons of the God of free will.
5:6.12 (71.7) 關於那些沒有被調整者內住的人格：萬有之父也贈與了自由選擇的屬性，而這樣的位格也同樣被接納在神性之愛的偉大迴路中，即萬有之父的人格迴路中。神為所有真實人格提供了主權選擇。沒有任何人格受造物可以被強迫進入永恆的冒險中；永恆之門只會在回應自由意志之神的自由意志子民的自由意志選擇時開啟。
5:6.13 (72.1) And this represents my efforts to present the relation of the living God to the children of time. And when all is said and done, I can do nothing more helpful than to reiterate that God is your universe Father, and that you are all his planetary children.
5:6.13 (72.1) 此文代表了我為呈現永活之神與時間性子女的關係所做的努力。畢盡，我所能做的最有幫助之事，莫過於重申，神是你們的宇宙「父親」，而你們都是他的行星子女。
5:6.14 (72.2) [This is the fifth and last of the series presenting the narrative of the Universal Father by a Divine Counselor of Uversa.]
5:6.14 (72.2) [這是由一位尤沃薩的神性顧問所呈獻關於萬有之父的敘述系列中的第五篇，也是最後一篇。]