16:0.1 (184.1) THE Seven Master Spirits of Paradise are the primary personalities of the Infinite Spirit. In this sevenfold creative act of self-duplication the Infinite Spirit exhausted the associative possibilities mathematically inherent in the factual existence of the three persons of Deity. Had it been possible to produce a larger number of Master Spirits, they would have been created, but there are just seven associative possibilities, and only seven, inherent in three Deities. And this explains why the universe is operated in seven grand divisions, and why the number seven is basically fundamental in its organization and administration.
16:0.1 (184.1) 天堂七主靈是無限之靈的首要人格。在這一自我複製的七重性創造行動中，無限之靈耗盡了「神靈」三個位格的事實存在中，數學上所固有的的組合可能性。如果有可能產生更多數量的主靈，他們會被創造出來，但是，三個「神靈」所固有的組合可能性只有七種，而且僅有七種。這解釋了為何宇宙是以七大區域運作，以及為何數字七在其組織與管理中是根本的基礎。
16:0.2 (184.2) The Seven Master Spirits thus have their origin in, and derive their individual characteristics from, the following seven likenesses:
16:0.2 (184.2) 七主靈因此起源於以下七種相（likenesses），並從其中衍生出其各自的特性：
16:0.3 (184.3) 1. The Universal Father.
16:0.3 (184.3) 1. 萬有之父。
16:0.4 (184.4) 2. The Eternal Son.
16:0.4 (184.4) 2. 永恆之子。
16:0.5 (184.5) 3. The Infinite Spirit.
16:0.5 (184.5) 3. 無限之靈。
16:0.6 (184.6) 4. The Father and the Son.
16:0.6 (184.6) 4. 上父與上子。
16:0.7 (184.7) 5. The Father and the Spirit.
16:0.7 (184.7) 5. 上父與上靈。
16:0.8 (184.8) 6. The Son and the Spirit.
16:0.8 (184.8) 6. 上子與上靈。
16:0.9 (184.9) 7. The Father, Son, and Spirit.
16:0.9 (184.9) 7. 上父、上子與上靈。
16:0.10 (184.10) We know very little about the action of the Father and the Son in the creation of the Master Spirits. Apparently they were brought into existence by the personal acts of the Infinite Spirit, but we have been definitely instructed that both the Father and the Son participated in their origin.
16:0.10 (184.10) 在主靈的創造過程中，我們對於上父與上子的行動所知甚少。他們似乎是由無限之靈的個人行動所產生的，但是我們已受到明確指示，上父與上子都參與了他們的起源。
16:0.11 (184.11) In spirit character and nature these Seven Spirits of Paradise are as one, but in all other aspects of identity they are very unlike, and the results of their functioning in the superuniverses are such that the individual differences of each are unmistakably discernible. All the afterplans of the seven segments of the grand universe—and even the correlative segments of outer space—have been conditioned by the other-than-spiritual diversity of these Seven Master Spirits of supreme and ultimate supervision.
16:0.11 (184.11) 在靈性特徵與本質上，這些天堂七靈（Seven Spirits of Paradise）是一體的，但在關於身份的所有其它方面，它們則是非常不同的，而他們在超級宇宙中的運作結果，使得每一位的個體差異都是顯而易見的。大宇宙七個區段——甚至外部空間相關區段——的所有後續計畫，都是受到這些具至高和終極監督的七主靈之靈性以外的（other-than-spiritual）多樣性所約制。
16:0.12 (184.12) The Master Spirits have many functions, but at the present time their particular domain is the central supervision of the seven superuniverses. Each Master Spirit maintains an enormous force-focal headquarters, which slowly circulates around the periphery of Paradise, always maintaining a position opposite the superuniverse of immediate supervision and at the Paradise focal point of its specialized power control and segmental energy distribution. The radial boundary lines of any one of the superuniverses do actually converge at the Paradise headquarters of the supervising Master Spirit.
16:0.12 (184.12) 主靈有許多職能，但在目前，他們的特定領域是對七個超級宇宙之中央監管。每一個主靈都維持著一個巨大的力-焦點總部，它圍繞著天堂週邊緩慢環行，始終與直接監管的超級宇宙保持著相對的位置，並處於其特化的力量控制和區段能量分配的天堂聚焦點。任何一個超級宇宙的徑向邊界線，實際上都匯聚在監管主靈的天堂總部。
16:1.1 (185.1) The Conjoint Creator, the Infinite Spirit, is necessary to the completion of the triune personalization of undivided Deity. This threefold Deity personalization is inherently sevenfold in possibility of individual and associative expression; hence the subsequent plan to create universes inhabited by intelligent and potentially spiritual beings, duly expressive of the Father, Son, and Spirit, made the personalization of the Seven Master Spirits inescapable. We have come to speak of the threefold personalization of Deity as the absolute inevitability, while we have come to look upon the appearance of the Seven Master Spirits as the subabsolute inevitability.
16:1.1 (185.1) 聯合創造者——無限之靈——對於不可分割「神靈」之三位一體人格化的完成是必不可少的。在各別及聯合表達的可能性上，這三重「神靈」人格化在本質上蘊含著七重性；因此，隨後計畫創造讓智能及潛在靈性存有居住的宇宙，以適當地表達出上父、上子和上靈，這使得七主靈的人格化不可避免。我們已經逐漸養成了將「神靈」之三重人格化稱為絕對必然性，而將七主靈的出現視為次絕對必然性。
16:1.2 (185.2) While the Seven Master Spirits are hardly expressive of threefold Deity, they are the eternal portrayal of sevenfold Deity, the active and associative functions of the three ever-existent persons of Deity. By and in and through these Seven Spirits, the Universal Father, the Eternal Son, or the Infinite Spirit, or any dual association, is able to function as such. When the Father, the Son, and the Spirit act together, they can and do function through Master Spirit Number Seven, but not as the Trinity. The Master Spirits singly and collectively represent any and all possible Deity functions, single and several, but not collective, not the Trinity. Master Spirit Number Seven is personally nonfunctional with regard to the Paradise Trinity, and that is just why he can function personally for the Supreme Being.
16:1.2 (185.2) 儘管七主靈幾乎無法足以表達三重「神靈」，但他們是七重「神靈」——「神靈」之三個永遠-存在（ever-existent ）位格之活躍與聯合職能——的永恆寫照。藉由、在於並透過這七靈，萬有之父、永恆之子或無限之靈，或任何雙重組合，都能以此運作。當上父、上子與上靈一起行動時，他們能夠且確實透過主靈七號（Master Spirit Number Seven）而運作，但並非作為三位一體。主靈個別地與集體地代表任何及所有可能的「神靈」職能，單個的或數個的，但不是集體的職能，不是三位一體。在關於天堂三位一體方面，主靈七號在位格上是不具功能的，也正因如此，他才能在位格上為至高存在者發揮作用。
16:1.3 (185.3) But when the Seven Master Spirits vacate their individual seats of personal power and superuniverse authority and assemble about the Conjoint Actor in the triune presence of Paradise Deity, then and there are they collectively representative of the functional power, wisdom, and authority of undivided Deity—the Trinity—to and in the evolving universes. Such a Paradise union of the primal sevenfold expression of Deity does actually embrace, literally encompass, all of every attribute and attitude of the three eternal Deities in Supremacy and in Ultimacy. To all practical intents and purposes the Seven Master Spirits do, then and there, encompass the functional domain of the Supreme-Ultimate to and in the master universe.
16:1.3 (185.3) 但是，當七主靈離開他們各自的個人權能及超級宇宙權威的席位，並在天堂神靈的三位一體臨在下，圍繞著聯合行動者聚集時，那時那地，他們集體代表了不可分割神靈——三位一體——對演化中宇宙和在其之內的職能性權能、智慧與權威。「神靈」的這樣一種原初七重表達的天堂聯合，實際上包含了，確實涵蓋了三個永恆「神靈」在「至高性」和「終極性」中的每一個屬性與態度的全部。就所有實際意圖和目的而言，七主靈當場的確涵蓋了至高-終極者對主宇宙和在其之內的職能領域。
16:1.4 (185.4) As far as we can discern, these Seven Spirits are associated with the divine activities of the three eternal persons of Deity; we detect no evidence of direct association with the functioning presences of the three eternal phases of the Absolute. When associated, the Master Spirits represent the Paradise Deities in what may be roughly conceived as the finite domain of action. It might embrace much that is ultimate but not absolute.
16:1.4 (185.4) 就我們所能辨識的，這七靈與「神靈」的三個永恆位格的神性活動有關；我們偵測不到與絕對者的三個永恆階段的職能性臨在有任何直接關聯的證據。當聯合時，主靈們在可粗略被視為有限行動領域中，代表著天堂神靈。它可能包含許多終極性但非絕對性的領域。
16:2.1 (185.5) Just as the Eternal and Original Son is revealed through the persons of the constantly increasing number of divine Sons, so is the Infinite and Divine Spirit revealed through the channels of the Seven Master Spirits and their associated spirit groups. At the center of centers the Infinite Spirit is approachable, but not all who attain Paradise are immediately able to discern his personality and differentiated presence; but all who attain the central universe can and do immediately commune with one of the Seven Master Spirits, the one presiding over the superuniverse from which the newly arrived space pilgrim hails.
16:2.1 (185.5) 正如永恆與原初之子是透過數量不斷增加的神性聖子之位格而得以揭示，無限與神性之靈則是透過七主靈與其相關靈性群體的管道來揭示。在眾中心之中心，無限之靈是可接近的，但並不是所有到達天堂的存有們都能立即辨識出他的人格以及差異化的臨在；然而，所有到達中央宇宙的存有們都可以且確實會立即地與七主靈當中的一位交流，即主管著那位新抵達的空間朝聖者所來自的超級宇宙的那一位主靈。
16:2.2 (186.1) To the universe of universes the Paradise Father speaks only through his Son, while he and the Son conjointly act only through the Infinite Spirit. Outside of Paradise and Havona the Infinite Spirit speaks only by the voices of the Seven Master Spirits.
16:2.2 (186.1) 對於由眾宇宙組成的宇宙，天堂父親只透過他的上子發言，而他與上子只透過無限之靈聯合地行動。在天堂與哈沃納之外，無限之靈只透過七主靈的聲音說話。
16:2.3 (186.2) The Infinite Spirit exerts an influence of personal presence within the confines of the Paradise-Havona system; elsewhere his personal spirit presence is exerted by and through one of the Seven Master Spirits. Therefore is the superuniverse spirit presence of the Third Source and Center on any world or in any individual conditioned by the unique nature of the supervisory Master Spirit of that segment of creation. Conversely, the combined lines of spirit force and intelligence pass inward to the Third Person of Deity by way of the Seven Master Spirits.
16:2.3 (186.2) 在天堂-哈沃納系統的範圍內，無限之靈發揮親身臨在的影響；而在其它地方，他個人的靈性臨在，則藉由七主靈的其中一位來施展。因此，在任何世界上或任何個體中，第三本源與中心之超級宇宙靈性臨在，都受那一造物區段的監管主靈的獨特本質所制約。反之，靈性力和智能的組合線路，則經由七主靈向內傳遞至神靈的第三位格。
16:2.4 (186.3) The Seven Master Spirits are collectively endowed with the supreme-ultimate attributes of the Third Source and Center. While each one individually partakes of this endowment, only collectively do they disclose the attributes of omnipotence, omniscience, and omnipresence. No one of them can so function universally; as individuals and in the exercise of these powers of supremacy and ultimacy each is personally limited to the superuniverse of immediate supervision.
16:2.4 (186.3) 七主靈集體地被賦予第三本源與中心的至高-終極屬性。雖然每一個主靈個別地分享著這稟賦，但只有當他們集體運作時，才能揭露全能、全知和全在的屬性。他們之中沒有任何一位能遍在地如此運作；作為個體，在行使這些至高性和終極性的權能時，每一位都個別地侷限於其直接監管的超級宇宙。
16:2.5 (186.4) All of everything which has been told you concerning the divinity and personality of the Conjoint Actor applies equally and fully to the Seven Master Spirits, who so effectively distribute the Infinite Spirit to the seven segments of the grand universe in accordance with their divine endowment and in the manner of their differing and individually unique natures. It would therefore be proper to apply to the collective group of seven any or all of the names of the Infinite Spirit. Collectively they are one with the Conjoint Creator on all subabsolute levels.
16:2.5 (186.4) 所有已和你們講述過關於聯合行動者的神性和人格的一切，都同樣完全適用於七主靈，他們依其神性稟賦，並以他們相異且各自獨特本質的方式，將無限之靈如此有效地分發給大宇宙的七個區段。因此，將無限之靈的任一或所有名稱應用於這七位的集體群組上都是合適的。以集體而言，他們在所有次絕對層次上與聯合創造者是一體的。
16:3.1 (186.5) The Seven Master Spirits are indescribable beings, but they are distinctly and definitely personal. They have names, but we elect to introduce them by number. As primary personalizations of the Infinite Spirit, they are akin, but as primary expressions of the seven possible associations of triune Deity, they are essentially diverse in nature, and this diversity of nature determines their differential of superuniverse conduct. These Seven Master Spirits may be described as follows:
16:3.1 (186.5) 七主靈是難以形容的存有，但他們確切無疑是人格的。他們有名字，但我們選擇以編號來介紹他們。作為無限之靈的主要人格化，他們是類似的，但作為三位一體「神靈」之七種可能組合的主要表達，他們在本質上就是多樣的，這種本質的多樣性，決定了它們超級宇宙行為的差異。這些七主靈可描述如下：
16:3.2 (186.6) Master Spirit Number One. In a special manner this Spirit is the direct representation of the Paradise Father. He is a peculiar and efficient manifestation of the power, love, and wisdom of the Universal Father. He is the close associate and supernal adviser of the chief of Mystery Monitors, that being who presides over the College of Personalized Adjusters on Divinington. In all associations of the Seven Master Spirits, it is always Master Spirit Number One who speaks for the Universal Father.
16:3.2 (186.6) 主靈一號。以一種特殊的方式，這主靈是天堂父親的直接代表。他是萬有之父的權能、愛和智慧的一種奇特且有效的顯現。他是神秘告誡者首領的親密夥伴和超凡顧問，該首領掌管著神之聖都上的人格化調整者學院（College of Personalized Adjusters）。在七主靈的所有聯合中，總是由主靈一號代表萬有之父發言。
16:3.3 (186.7) This Spirit presides over the first superuniverse and, while unfailingly exhibiting the divine nature of a primary personalization of the Infinite Spirit, seems more especially to resemble the Universal Father in character. He is always in personal liaison with the seven Reflective Spirits at the headquarters of the first superuniverse.
16:3.3 (186.7) 這位主靈掌管第一超級宇宙，雖然他始終展現出無限之靈主要人格化之神性本質，但在品格上似乎更特別地像萬有之父。他總是與位於第一超級宇宙總部的七個反射之靈保持親身聯繫。
16:3.4 (187.1) Master Spirit Number Two. This Spirit adequately portrays the matchless nature and charming character of the Eternal Son, the first-born of all creation. He is always in close association with all orders of the Sons of God whenever they may happen to be in the residential universe as individuals or in joyous conclave. In all the assemblies of the Seven Master Spirits he always speaks for, and in behalf of, the Eternal Son.
16:3.4 (187.1) 主靈二號。這主靈充分描繪了永恆之子——所有造物中的首生者——無與倫比的本質和迷人的品格，他總是與所有類別的神之聖子保持緊密聯繫，無論何時當他們可能以個體、或是在愉快的秘密會議中出現在居住宇宙。在七主靈的所有集會中，他總是以永恆之子的立場代表其發言。
16:3.5 (187.2) This Spirit directs the destinies of superuniverse number two and rules this vast domain much as would the Eternal Son. He is always in liaison with the seven Reflective Spirits situated at the capital of the second superuniverse.
16:3.5 (187.2) 這位主靈指導著超級宇宙二號的命運，並如同永恆之子般地統治著這浩瀚領域。他始終與位於第二超級宇宙首府的七個反射之靈保持聯繫。
16:3.6 (187.3) Master Spirit Number Three. This Spirit personality especially resembles the Infinite Spirit, and he directs the movements and work of many of the high personalities of the Infinite Spirit. He presides over their assemblies and is closely associated with all personalities who take exclusive origin in the Third Source and Center. When the Seven Master Spirits are in council, it is Master Spirit Number Three who always speaks for the Infinite Spirit.
16:3.6 (187.3) 主靈三號。這主靈人格與無限之靈特別相似，他指導著許多無限之靈所屬的高等人格體之行動與工作。他主持他們的集會，並與所有以第三本源與中心為其唯一起源的人格保持密切聯繫。當七主靈舉行理事會時，始終是由主靈三號代表無限之靈發言。
16:3.7 (187.4) This Spirit is in charge of superuniverse number three, and he administers the affairs of this segment much as would the Infinite Spirit. He is always in liaison with the Reflective Spirits at the headquarters of the third superuniverse.
16:3.7 (187.4) 這位主靈掌管超級宇宙三號，且如同無限之靈般地管理該區段的事務。他始終與位於第三超級宇宙總部的反射之靈保持聯繫。
16:3.8 (187.5) Master Spirit Number Four. Partaking of the combined natures of the Father and the Son, this Master Spirit is the determining influence regarding Father-Son policies and procedures in the councils of the Seven Master Spirits. This Spirit is the chief director and adviser of those ascendant beings who have attained the Infinite Spirit and thus have become candidates for seeing the Son and the Father. He fosters that enormous group of personalities taking origin in the Father and the Son. When it becomes necessary to represent the Father and the Son in the association of the Seven Master Spirits, it is always Master Spirit Number Four who speaks.
16:3.8 (187.5) 主靈四號。這主靈帶有上父與上子的結合本質，在七主靈的理事會中是關於上父-上子的政策和程序的決定性影響。對於那些已到達無限之靈，並因此已成為得以見到上子與上父之候選者的揚升存有，這位主靈是他們的首席指導者和顧問。他培育了起源於上父與上子的那一大群龐大人格。當有必要在七主靈中的聯合中代表上父與上子時，總是由主靈四號發言。
16:3.9 (187.6) This Spirit fosters the fourth segment of the grand universe in accordance with his peculiar association of the attributes of the Universal Father and the Eternal Son. He is always in personal liaison with the Reflective Spirits of the headquarters of the fourth superuniverse.
16:3.9 (187.6) 這位主靈依其所具有的萬有之父和永恆之子屬性的奇特組合，培育大宇宙的第四區段，他總是與第四超級宇宙總部的反射之靈保持親身的聯繫。
16:3.10 (187.7) Master Spirit Number Five. This divine personality who exquisitely blends the character of the Universal Father and the Infinite Spirit is the adviser of that enormous group of beings known as the power directors, power centers, and physical controllers. This Spirit also fosters all personalities taking origin in the Father and the Conjoint Actor. In the councils of the Seven Master Spirits, when the Father-Spirit attitude is in question, it is always Master Spirit Number Five who speaks.
16:3.10 (187.7) 主靈五號。這位精巧地融合了萬有之父和無限之靈品格的神性人格，是那一大群被稱為力量主管者、力量彙聚者與物理控制者存有的顧問。這位主靈也培育所有源自於上父和聯合行動者的人格。在七主靈的理事會中，當上父-上靈的態度成為議題時，總是由主靈五號發言。
16:3.11 (187.8) This Spirit directs the welfare of the fifth superuniverse in such a way as to suggest the combined action of the Universal Father and the Infinite Spirit. He is always in liaison with the Reflective Spirits at the headquarters of the fifth superuniverse.
16:3.11 (187.8) 這主靈以一種暗示了萬有之父與無限之靈的聯合行動的方式，指導第五超級宇宙的福祉。他總是與位於第五超級宇宙總部的反射之靈保持聯繫。
16:3.12 (187.9) Master Spirit Number Six. This divine being seems to portray the combined character of the Eternal Son and the Infinite Spirit. Whenever the creatures jointly created by the Son and the Spirit forgather in the central universe, it is this Master Spirit who is their adviser; and whenever, in the councils of the Seven Master Spirits, it becomes necessary to speak conjointly for the Eternal Son and the Infinite Spirit, it is Master Spirit Number Six who responds.
16:3.12 (187.9) 主靈六號。這神性存有似乎描繪了永恆之子與無限之靈的結合品格。每當由上子與上靈聯合創造的受造物聚集在中央宇宙時，他們的顧問正是這位主靈；每當在七主靈的理事會中，有必要聯合為永恆之子與無限之靈發言時，便是由主靈六號來回應。
16:3.13 (188.1) This Spirit directs the affairs of the sixth superuniverse much as would the Eternal Son and the Infinite Spirit. He is always in liaison with the Reflective Spirits at the headquarters of the sixth superuniverse.
16:3.13 (188.1) 這位主靈有如永恆之子與無限之靈般地指導第六超級宇宙的事務。他總是與位於第六超級宇宙總部的反射之靈保持的聯繫。
16:3.14 (188.2) Master Spirit Number Seven. The presiding Spirit of the seventh superuniverse is a uniquely equal portrayal of the Universal Father, the Eternal Son, and the Infinite Spirit. The Seventh Spirit, the fostering adviser of all triune-origin beings, is also the adviser and director of all the ascending pilgrims of Havona, those lowly beings who have attained the courts of glory through the combined ministry of the Father, the Son, and the Spirit.
16:3.14 (188.2) 主靈七號。第七超級宇宙的掌管之靈，是萬有之父、永恆之子與無限之靈的一種獨一無二的相等寫照。第七主靈（Seventh Spirit），作為所有三位一體起源存有之培育顧問，也是哈沃納所有揚升朝聖者——那些在上父、上子和上靈的聯合侍奉下，達到榮耀殿堂的較低等存有——的顧問和指導者。
16:3.15 (188.3) The Seventh Master Spirit is not organically representative of the Paradise Trinity; but it is a known fact that his personal and spiritual nature is the Conjoint Actor’s portraiture in equal proportions of the three infinite persons whose Deity union is the Paradise Trinity, and whose function as such is the source of the personal and spiritual nature of God the Supreme. Hence the Seventh Master Spirit discloses a personal and organic relationship to the spirit person of the evolving Supreme. Therefore in the Master Spirit councils on high, when it becomes necessary to cast the ballot for the combined personal attitude of the Father, Son, and Spirit or to depict the spiritual attitude of the Supreme Being, it is Master Spirit Number Seven who functions. He thus inherently becomes the presiding head of the Paradise council of the Seven Master Spirits.
16:3.15 (188.3) 第七主靈並不是天堂三位一體的基本結構上的（organically）代表；但一個已知的事實是，他人格的和靈性的本質是聯合行動者對那三位無限位格的等比例描繪，而這三位無限位格的「神靈」聯合是天堂三位一體，而其作為天堂三位一體的職能，正是至高神之人格和靈性本質的來源。因此，第七主靈揭露了與進化中至高者之靈性位格的一種人格的和基本結構的關係。所以在天上的主靈理事會中，當有必要投票決定上父、上子和上靈之聯合人格態度，或描繪至高者之靈性態度時，都是由主靈七號運作。因此，他天生成為七主靈天堂理事會的主席。
16:3.16 (188.4) No one of the Seven Spirits is organically representative of the Paradise Trinity, but when they unite as sevenfold Deity, this union in a deity sense—not in a personal sense—equivalates to a functional level associable with Trinity functions. In this sense the “Sevenfold Spirit” is functionally associable with the Paradise Trinity. It is also in this sense that Master Spirit Number Seven sometimes speaks in confirmation of Trinity attitudes or, rather, acts as spokesman for the attitude of the Sevenfold-Spirit-union regarding the attitude of the Threefold-Deity-union, the attitude of the Paradise Trinity.
16:3.16 (188.4) 七主靈中沒有任何一個是天堂三位一體的基本結構上的代表，但當他們作為七重「神靈」而聯合時，此聯合在神靈的意義上——而非在人格的意義上——等同於一個可與三位一體職能相關聯的職能層級。在這個意義上，「七重性靈」在職能上可與天堂三位一體相關聯。同樣也在這意義上，主靈七號有時發言以證實三位一體的態度，或者更確切地說，在關於三重性-神靈-聯合（Threefold-Deity-union）的態度——天堂三位一體的態度——方面，擔任七重性-靈-聯合（Sevenfold-Spirit-union）態度的發言者。
16:3.17 (188.5) The multiple functions of the Seventh Master Spirit thus range from a combined portraiture of the personalnatures of the Father, Son, and Spirit, through a representation of the personal attitude of God the Supreme, to a disclosure of the deity attitude of the Paradise Trinity. And in certain respects this presiding Spirit is similarly expressive of the attitudes of the Ultimate and of the Supreme-Ultimate.
16:3.17 (188.5) 因此，第七主靈的多重職能，其範圍從對上父、上子和上靈之人格本質的聯合寫照，到代表至高神之人格態度，再到揭露天堂三位一體之神靈態度。並且，在某些方面，這主管主靈也同樣是終極者和至高-終極者之態度的表達。
16:3.18 (188.6) It is Master Spirit Number Seven who, in his multiple capacities, personally sponsors the progress of the ascension candidates from the worlds of time in their attempts to achieve comprehension of the undivided Deity of Supremacy. Such comprehension involves a grasp of the existential sovereignty of the Trinity of Supremacy so co-ordinated with a concept of the growing experiential sovereignty of the Supreme Being as to constitute the creature grasp of the unity of Supremacy. Creature realization of these three factors equals Havona comprehension of Trinity reality and endows the pilgrims of time with the ability eventually to penetrate the Trinity, to discover the three infinite persons of Deity.
16:3.18 (188.6) 正是主靈七號，以其多重身份，親身支持來自時間世界中的揚升候選者的進程，助他們嘗試達成對不可分割的至高性神靈（Deity of Supremacy）的理解。如此的理解，涉及對於至高性三位一體之永存性主權的掌握，與至高存在者之成長中經驗性主權的概念間如此相互協調，從而構成對「至高性」之統一的受造物領悟。受造物對這三個因素的體認，相當於哈沃納對三位一體實相的理解，並賦予時間的朝聖者最終能夠洞察三位一體——發現「神靈」的三個無限位格——的能力。
16:3.19 (188.7) The inability of the Havona pilgrims fully to find God the Supreme is compensated by the Seventh Master Spirit, whose triune nature in such a peculiar manner is revelatory of the spirit person of the Supreme. During the present universe age of the noncontactability of the person of the Supreme, Master Spirit Number Seven functions in the place of the God of ascendant creatures in the matter of personal relationships. He is the one high spirit being that all ascenders are certain to recognize and somewhat comprehend when they reach the centers of glory.
16:3.19 (188.7) 哈沃納的朝聖者們不具完全找到至高神的能力，而第七主靈彌補了這一點，他三位一體的本質以一種奇特的方式，揭示了至高者之靈性人格。在當今這個無法觸及至高者之人格的宇宙時代，主靈七號在人格關係的事務上，代替揚升受造物之神而運作。他是那一位崇高的靈性存有，所有揚升者在到達榮耀中心時，都必定會認出並對其有某種程度的理解。
16:3.20 (189.1) This Master Spirit is always in liaison with the Reflective Spirits of Uversa, the headquarters of the seventh superuniverse, our own segment of creation. His administration of Orvonton discloses the marvelous symmetry of the co-ordinate blending of the divine natures of Father, Son, and Spirit.
16:3.20 (189.1) 這主靈始終與第七超級宇宙——我們自己的造物域段——總部尤沃薩的反射性之靈有著緊密聯繫。他對奧溫頓的管理揭示了上父、上子與上靈之神性本質同等融合的美妙對稱性。
16:4.1 (189.2) The Seven Master Spirits are the full representation of the Infinite Spirit to the evolutionary universes. They represent the Third Source and Center in the relationships of energy, mind, and spirit. While they function as the co-ordinating heads of the universal administrative control of the Conjoint Actor, do not forget that they have their origin in the creative acts of the Paradise Deities. It is literally true that these Seven Spirits are the personalized physical power, cosmic mind, and spiritual presence of the triune Deity, “the Seven Spirits of God sent forth to all the universe.”
16:4.1 (189.2) 七主靈是無限之靈對演化宇宙的完整代表。他們在能量、心智和靈性的關係上，代表著第三本源與中心。雖然他們作為聯合行動者之宇宙管理控制的協調首領而運作，但不要忘記他們起源於天堂神靈的創造行動。這七靈確實是三位一體「神靈」之人格化物理力量、宇宙心智及靈性臨在——「被派往整個宇宙的神之七靈。」
16:4.2 (189.3) The Master Spirits are unique in that they function on all universe levels of reality excepting the absolute. They are, therefore, efficient and perfect supervisors of all phases of administrative affairs on all levels of superuniverse activities. It is difficult for the mortal mind to understand very much about the Master Spirits because their work is so highly specialized yet all-embracing, so exceptionally material and at the same time so exquisitely spiritual. These versatile creators of the cosmic mind are the ancestors of the Universe Power Directors and are, themselves, supreme directors of the vast and far-flung spirit-creature creation.
16:4.2 (189.3) 主靈的獨特之處在於他們在除了絕對層級之外的所有宇宙實相層級上運作。因此，他們在所有層級的超級宇宙活動上，是所有階段管理事務的高效且完美的監督者。凡人的心智很難對主靈們有太多理解，因為他們的工作既是如此高度專門化，然而又無所不包，既如此異常地物質性，同時又是如此極度地靈性。這些多才多藝的宇宙心智創造者，是宇宙力量主管者的先祖，並且他們自身也是廣袤無邊的靈性-受造物造物（spirit-creature creation）的至高主管者。
16:4.3 (189.4) The Seven Master Spirits are the creators of the Universe Power Directors and their associates, entities who are indispensable to the organization, control, and regulation of the physical energies of the grand universe. And these same Master Spirits very materially assist the Creator Sons in the work of shaping and organizing the local universes.
16:4.3 (189.4) 七主靈是宇宙力量主管者及其夥伴——對大宇宙物理能量之組織、控制和調節不可或缺的實體——的創造者。並且，這些同樣的主靈，在塑造和組織地方宇宙的工作上，也非常實質地協助造物聖子。
16:4.4 (189.5) We are unable to trace any personal connection between the cosmic-energy work of the Master Spirits and the force functions of the Unqualified Absolute. The energy manifestations under the jurisdiction of the Master Spirits are all directed from the periphery of Paradise; they do not appear to be in any direct manner associated with the force phenomena identified with the nether surface of Paradise.
16:4.4 (189.5) 我們無法追溯在主靈的宇宙-能量（cosmic-energy）工作與無限定絕對的力職能之間，有任何人格聯繫。在主靈管轄下的能量顯現，都是受到來自天堂週邊的引導；他們似乎與被視為天堂下層表面的力現象，沒有任何直接關聯。
16:4.5 (189.6) Unquestionably, when we encounter the functional activities of the various Morontia Power Supervisors, we are face to face with certain of the unrevealed activities of the Master Spirits. Who, aside from these ancestors of both physical controllers and spirit ministers, could have contrived so to combine and associate material and spiritual energies as to produce a hitherto nonexistent phase of universe reality—morontia substance and morontia mind?
16:4.5 (189.6) 毫無疑問地，當我們遇到各種靈質性力量監督者（Morontia Power Supervisors）的職能活動時，我們便是面對著主靈的某些尚未被揭示的活動。除了這些既是物理控制者又是靈性侍奉者的先祖之外，還有誰能精心設計出將物質和靈性能量結合起來，從而產生一個迄今不存在的宇宙實相階段——靈質實體與靈質心智？
16:4.6 (189.7) Much of the reality of the spiritual worlds is of the morontia order, a phase of universe reality wholly unknown on Urantia. The goal of personality existence is spiritual, but the morontia creations always intervene, bridging the gulf between the material realms of mortal origin and the superuniverse spheres of advancing spiritual status. It is in this realm that the Master Spirits make their great contribution to the plan of man’s Paradise ascension.
16:4.6 (189.7) 許多屬靈世界的實相是屬於靈質性級別的——一種在玉苒廈上完全陌生的宇宙實相階段。人格存在的目標是靈性的，但靈質造物總是介入其中，彌合了凡人起源的物質境域與晉升中靈性地位的超級宇宙領域間的鴻溝。正是在這一境域中，主靈們對於人的天堂揚升計畫做出了巨大貢獻。
16:4.7 (190.1) The Seven Master Spirits have personal representatives who function throughout the grand universe; but since a large majority of these subordinate beings are not directly concerned with the ascendant scheme of mortal progression in the path of Paradise perfection, little or nothing has been revealed about them. Much, very much, of the activity of the Seven Master Spirits remains hidden from human understanding because in no way does it directly pertain to your problem of Paradise ascent.
16:4.7 (190.1) 七主靈擁有運作於整個大宇宙中的人格代表；但由於絕大部分的這些從屬存有，並不接關乎凡人在天堂完美路徑上進展的揚升計畫，因此關於他們，很少或根本沒有被揭示。七主靈的非常多活動，仍然被隱藏而不為人類所理解，因為它與你們天堂揚升的問題沒有任何直接關係。
16:4.8 (190.2) It is highly probable, though we cannot offer definite proof, that the Master Spirit of Orvonton exerts a decided influence in the following spheres of activity:
16:4.8 (190.2) 雖然我們無法提供明確的證據，但極有可能奧溫頓的主靈在以下各個活動領域發揮了決定性的影響：
16:4.9 (190.3) 1. The life-initiation procedures of the local universe Life Carriers.
16:4.9 (190.3) 1. 地方宇宙生命載運者的生命啟動（life-initiation）程序。
16:4.10 (190.4) 2. The life activations of the adjutant mind-spirits bestowed upon the worlds by a local universe Creative Spirit.
16:4.10 (190.4) 2. 由地方宇宙創造之靈贈予到世界的輔助心智-靈的生命激活。
16:4.11 (190.5) 3. The fluctuations in energy manifestations exhibited by the linear-gravity-responding units of organized matter.
16:4.11 (190.5) 3. 由有組織物質的線性引力回應（linear-gravity-responding）單位所展現出的能量顯化上的波動。
16:4.12 (190.6) 4. The behavior of emergent energy when fully liberated from the grasp of the Unqualified Absolute, thus becoming responsive to the direct influence of linear gravity and to the manipulations of the Universe Power Directors and their associates.
16:4.12 (190.6) 4. 新興能量從無限定絕對的掌握中完全釋放出來時所產生的行為，從而變得對線性引力的直接影響和宇宙力量主管者及其夥伴的操縱有所回應。
16:4.13 (190.7) 5. The bestowal of the ministry spirit of a local universe Creative Spirit, known on Urantia as the Holy Spirit.
16:4.13 (190.7) 5. 地方宇宙創造之靈的侍奉之靈贈予，在玉苒廈被稱之為聖靈。
16:4.14 (190.8) 6. The subsequent bestowal of the spirit of the bestowal Sons, on Urantia called the Comforter or the Spirit of Truth.
16:4.14 (190.8) 6. 隨後贈予聖子之靈的贈予，在玉苒廈上被稱之為「撫慰者」或真理之靈。
16:4.15 (190.9) 7. The reflectivity mechanism of the local universes and the superuniverse. Many features connected with this extraordinary phenomenon can hardly be reasonably explained or rationally understood without postulating the activity of the Master Spirits in association with the Conjoint Actor and the Supreme Being.
16:4.15 (190.9) 7. 地方宇宙和超級宇宙的反射機制。許多與此非凡現象相關的特徵，如果不假設主靈的活動與聯合行動者及至高存在者相關聯，便很難被合理地解釋或理性地理解。
16:4.16 (190.10) Notwithstanding our failure adequately to comprehend the manifold workings of the Seven Master Spirits, we are confident there are two realms in the vast range of universe activities with which they have nothing whatever to do: the bestowal and ministry of the Thought Adjusters and the inscrutable functions of the Unqualified Absolute.
16:4.16 (190.10) 儘管我們無法充分理解七主靈的多重運作，但我們確信，在浩瀚的宇宙活動範圍中，有兩個與他們完全不相干的領域：思想調整者的贈予和侍奉，以及無限定絕對的高深莫測職能。
16:5.1 (190.11) Each segment of the grand universe, each individual universe and world, enjoys the benefits of the united counsel and wisdom of all Seven Master Spirits but receives the personal touch and tinge of only one. And the personal nature of each Master Spirit entirely pervades and uniquely conditions his superuniverse.
16:5.1 (190.11) 大宇宙的每個區段，每個獨立宇宙和世界，都受益於所有七主靈的聯合商議與智慧，但只收到一個主靈的人格風格與色彩。每一個主靈的人格本質完全遍及並獨特地形塑著其超級宇宙。
16:5.2 (190.12) Through this personal influence of the Seven Master Spirits every creature of every order of intelligent beings, outside of Paradise and Havona, must bear the characteristic stamp of individuality indicative of the ancestral nature of some one of these Seven Paradise Spirits. As concerns the seven superuniverses, each native creature, man or angel, will forever bear this badge of natal identification.
16:5.2 (190.12) 經由這種七主靈的人格影響，天堂和哈沃納之外的每一類智能存有的每個受造物，都必定帶有表明七天堂之靈（Seven Paradise Spirits）中某一位之先祖本質的個體性特徵印記。就七個超級宇宙而言，每一個本地受造物，無論是人類或天使，都將永遠帶著這出生身份的標記。
16:5.3 (191.1) The Seven Master Spirits do not directly invade the material minds of the individual creatures on the evolutionary worlds of space. The mortals of Urantia do not experience the personal presence of the mind-spirit influence of the Master Spirit of Orvonton. If this Master Spirit does attain any sort of contact with the individual mortal mind during the earlier evolutionary ages of an inhabited world, it must occur through the ministry of the local universe Creative Spirit, the consort and associate of the Creator Son of God who presides over the destinies of each local creation. But this very Creative Mother Spirit is, in nature and character, quite like the Master Spirit of Orvonton.
16:5.3 (191.1) 七主靈不直接侵入空間演化世界上個別受造物的物質心智。玉苒廈的凡人不會經歷奧溫頓主靈之心智-靈性影響的人格臨在。如果這主靈在一個有居住者世界的早期進化時代，確實與個別凡人心智取得任何形式的接觸，它必定是透過地方宇宙的創造之靈來實現，創造之靈是掌管每個地方造物天命的神之造物聖子的伴侶與夥伴。但這位創造母靈（Creative Mother Spirit）在本質與品格上與奧溫頓的主靈頗為相似。
16:5.4 (191.2) The physical stamp of a Master Spirit is a part of man’s material origin. The entire morontia career is lived under the continuing influence of this same Master Spirit. It is hardly strange that the subsequent spirit career of such an ascending mortal never fully eradicates the characteristic stamp of this same supervising Spirit. The impress of a Master Spirit is basic to the very existence of every pre-Havona stage of mortal ascension.
16:5.4 (191.2) 主靈的物質性印記是人的物質起源之一部分。整個靈質性生涯都在這同一個主靈的持續影響下度過。這樣一個揚升凡人的隨後靈性生涯從未完全根除這同一監督主靈的特徵印記，這件事並不奇怪。主靈的烙印，對凡人揚升的每一個前哈沃納階段的存在而言都是基本的。
16:5.5 (191.3) The distinctive personality trends exhibited in the life experience of evolutionary mortals, which are characteristic in each superuniverse, and which are directly expressive of the nature of the dominating Master Spirit, are never fully effaced, not even after such ascenders are subjected to the long training and unifying discipline encountered on the one billion educational spheres of Havona. Even the subsequent intense Paradise culture does not suffice to eradicate the earmarks of superuniverse origin. Throughout all eternity an ascendant mortal will exhibit traits indicative of the presiding Spirit of his superuniverse of nativity. Even in the Corps of the Finality, when it is desired to arrive at or to portray a complete Trinity relationship to the evolutionary creation, always a group of seven finaliters is assembled, one from each superuniverse.
16:5.5 (191.3) 進化凡人的生活經歷中所表現出來的獨特人格傾向, 在每個超級宇宙中都是特有的，並直接表達了主導主靈的本質，這些傾向永遠不會完全地被抹去，即使在這些揚升者經過了在哈沃納十億教育球體上所遇到的漫長訓練和統一紀律之後也是如此。甚至隨後深刻的天堂文化，也不足以根除超級宇宙起源的特徵。在整個永恆中，一個揚升凡人都將展現其出生超級宇宙之主掌主靈的特性。即使在終局性團隊中，當需要達成或描繪與進化造物的完整三位一體關係時，總是會召集一個由七位終局者組成的小組，每個超級宇宙一位。
16:6.1 (191.4) The Master Spirits are the sevenfold source of the cosmic mind, the intellectual potential of the grand universe. This cosmic mind is a subabsolute manifestation of the mind of the Third Source and Center and, in certain ways, is functionally related to the mind of the evolving Supreme Being.
16:6.1 (191.4) 主靈們是宇宙心智——大宇宙的智性潛能——的七重來源。這宇宙心智是第三本源與中心之心智的次絕對顯現，並且在某些方面，與進化中至高存在者的心智在職能上相關聯。
16:6.2 (191.5) On a world like Urantia we do not encounter the direct influence of the Seven Master Spirits in the affairs of the human races. You live under the immediate influence of the Creative Spirit of Nebadon. Nevertheless these same Master Spirits dominate the basic reactions of all creature mind because they are the actual sources of the intellectual and spiritual potentials which have been specialized in the local universes for function in the lives of those individuals who inhabit the evolutionary worlds of time and space.
16:6.2 (191.5) 在像玉苒廈這樣的世界上，我們並未遇到七主靈對人類種族事務的直接影響。你們生活在內巴頓創造之靈的直接影響下。然而，這些同樣的主靈主導著所有受造物心智的基本反應，因為他們是智性與靈性潛能的實際來源，這些潛能已在地方宇宙中專門化，以便在那些居住於時空進化世界上的個體生命中發揮作用。
16:6.3 (191.6) The fact of the cosmic mind explains the kinship of various types of human and superhuman minds. Not only are kindred spirits attracted to each other, but kindred minds are also very fraternal and inclined towards co-operation the one with the other. Human minds are sometimes observed to be running in channels of astonishing similarity and inexplicable agreement.
16:6.3 (191.6) 宇宙心智的事實，解釋了各種類型的人類與超人類心智之間的親緣關係。不僅同類的靈會相互吸引，同類的心智也非常友善，並且傾向於彼此合作。人類心智有時被觀察到沿著驚人相似性與無法解釋一致性的脈絡運行。
16:6.4 (191.7) There exists in all personality associations of the cosmic mind a quality which might be denominated the “reality response.” It is this universal cosmic endowment of will creatures which saves them from becoming helpless victims of the implied a priori assumptions of science, philosophy, and religion. This reality sensitivity of the cosmic mind responds to certain phases of reality just as energy-material responds to gravity. It would be still more correct to say that these supermaterial realities so respond to the mind of the cosmos.
16:6.4 (191.7) 在宇宙心智的所有人格關聯中，存在著一種或許可稱之為「實相回應」（reality response）的品質。正是這種意志受造物的遍在宇宙稟賦，使他們免於成為科學、哲學和宗教的隱含先驗假設的無助受害者。宇宙心智的這種實相敏感性，對某些階段的實相做出回應，正如能量-物質對引力做出回應一樣。更正確地說，是這些超物質的實相對宇宙心智做出如此回應。
16:6.5 (192.1) The cosmic mind unfailingly responds (recognizes response) on three levels of universe reality. These responses are self-evident to clear-reasoning and deep-thinking minds. These levels of reality are:
16:6.5 (192.1) 宇宙心智始終如一地在宇宙實相的三個層面上做出回應（識別回應）。這些回應對於推理清晰和思考深入的心智來說是不證自明的。這些實相層面是：
16:6.6 (192.2) 1. Causation—the reality domain of the physical senses, the scientific realms of logical uniformity, the differentiation of the factual and the nonfactual, reflective conclusions based on cosmic response. This is the mathematical form of the cosmic discrimination.
16:6.6 (192.2) 1. 因果關係——物理感官的實相領域，邏輯一致性的科學範疇，事實與非事實的區分，基於宇宙回應的反思性結論。這是宇宙性辨別的數學形式。
16:6.7 (192.3) 2. Duty—the reality domain of morals in the philosophic realm, the arena of reason, the recognition of relative right and wrong. This is the judicial form of the cosmic discrimination.
16:6.7 (192.3) 2. 責任——哲學領域中的道德的實相領域，理性的舞臺，相對是與非的識別。這是宇宙性識別的司法形式。
16:6.8 (192.4) 3. Worship—the spiritual domain of the reality of religious experience, the personal realization of divine fellowship, the recognition of spirit values, the assurance of eternal survival, the ascent from the status of servants of God to the joy and liberty of the sons of God. This is the highest insight of the cosmic mind, the reverential and worshipful form of the cosmic discrimination.
16:6.8 (192.4) 3. 敬拜——宗教體驗之實相的靈性領域，對神性夥伴關係的親身體認，對靈性價值的識別，對永恆續存的確信，從神之僕人的地位揚升到神之子的喜悅與自由。這是宇宙心智的最高洞見，是宇宙性識別的虔誠和敬拜形式。
16:6.9 (192.5) These scientific, moral, and spiritual insights, these cosmic responses, are innate in the cosmic mind, which endows all will creatures. The experience of living never fails to develop these three cosmic intuitions; they are constitutive in the self-consciousness of reflective thinking. But it is sad to record that so few persons on Urantia take delight in cultivating these qualities of courageous and independent cosmic thinking.
16:6.9 (192.5) 這些科學、道德和靈性的洞見，這些宇宙的回應，都是宇宙心智所固有的，而宇宙心智賦予所有意志受造物。生命之經驗總能發展出這三種宇宙直覺；它們是反思性思維之自我意識中的組成部分。但遺憾的指出，在玉苒廈上，很少有人樂於培養這些勇敢而獨立的宇宙思維品質。
16:6.10 (192.6) In the local universe mind bestowals, these three insights of the cosmic mind constitute the a priori assumptions which make it possible for man to function as a rational and self-conscious personality in the realms of science, philosophy, and religion. Stated otherwise, the recognition of the reality of these three manifestations of the Infinite is by a cosmic technique of self-revelation. Matter-energy is recognized by the mathematical logic of the senses; mind-reason intuitively knows its moral duty; spirit-faith (worship) is the religion of the reality of spiritual experience. These three basic factors in reflective thinking may be unified and co-ordinated in personality development, or they may become disproportionate and virtually unrelated in their respective functions. But when they become unified, they produce a strong character consisting in the correlation of a factual science, a moral philosophy, and a genuine religious experience. And it is these three cosmic intuitions that give objective validity, reality, to man’s experience in and with things, meanings, and values.
16:6.10 (192.6) 在地方宇宙的心智賦予中，宇宙心智的這三個洞見，構成了先驗性假設，使人能夠在科學、哲學和宗教領域中作為一個理性和有自我意識的人格體而運作。換言之，對於無限者這三種顯現之實相的識別，是透過一種宇宙自我啟示的技術來實現的。物質-能量是透過感官的數學邏輯來辨認; 心智-理性直覺地知道它的道德責任；靈性-信仰（敬拜）是靈性經驗之實相的宗教。在反思性思維中的這三個基本因素可能在人格發展中統一和協調，或者它們也可能在各自的職能中變得不成比例且毫無相關。但是，當它們統一時，它們就產生了一種由事實科學，道德哲學及真實宗教體驗之相互關聯所構成的強大品格。正是這三種宇宙直覺對人類在事物、意義和價值上的經驗，賦予了客觀的有效性和實相。
16:6.11 (192.7) It is the purpose of education to develop and sharpen these innate endowments of the human mind; of civilization to express them; of life experience to realize them; of religion to ennoble them; and of personality to unify them.
16:6.11 (192.7) 教育的目的在於發展和磨鍊人類心智中的這些固有稟賦；文明的目的在於表達它們；生命經驗的目的在於體現它們；宗教的目的在於昇華它們；而人格的目的則在於統合它們。
16:7.1 (192.8) Intelligence alone cannot explain the moral nature. Morality, virtue, is indigenous to human personality. Moral intuition, the realization of duty, is a component of human mind endowment and is associated with the other inalienables of human nature: scientific curiosity and spiritual insight. Man’s mentality far transcends that of his animal cousins, but it is his moral and religious natures that especially distinguish him from the animal world.
16:7.1 (192.8) 僅僅智能本身無法解釋道德本質。道德，即美德，是人類人格所固有的。道德直覺——對責任的體認——是人類心智稟賦的一個組成部分，並與人類本質的其它不可剝奪物相關聯：科學的好奇心與靈性的洞察力。人的心智能力遠遠超過其動物遠親，但正是其道德和宗教本質，特別地將他與動物世界區分開來。
16:7.2 (193.1) The selective response of an animal is limited to the motor level of behavior. The supposed insight of the higher animals is on a motor level and usually appears only after the experience of motor trial and error. Man is able to exercise scientific, moral, and spiritual insight prior to all exploration or experimentation.
16:7.2 (193.1) 動物的選擇性反應限制在其行為的運動層次。高等動物所謂的洞察力是在運動層次上，並且通常只有在經歷了運動的嘗試與錯誤之後才會出現。人類能夠在所有探索或實驗之前，就運用科學的、道德的與靈性的洞察力。
16:7.3 (193.2) Only a personality can know what it is doing before it does it; only personalities possess insight in advance of experience. A personality can look before it leaps and can therefore learn from looking as well as from leaping. A nonpersonal animal ordinarily learns only by leaping.
16:7.3 (193.2) 只有人格才能在其行動之前就知道自己在做什麼；只有人格在經驗之前就擁有洞察力。人格可以在跳躍前先觀看，因此既能從觀看中學習，也能從跳躍中學習。非人格的動物通常只能透過跳躍來學習。
16:7.4 (193.3) As a result of experience an animal becomes able to examine the different ways of attaining a goal and to select an approach based on accumulated experience. But a personality can also examine the goal itself and pass judgment on its worth-whileness, its value. Intelligence alone can discriminate as to the best means of attaining indiscriminate ends, but a moral being possesses an insight which enables him to discriminate between ends as well as between means. And a moral being in choosing virtue is nonetheless intelligent. He knows what he is doing, why he is doing it, where he is going, and how he will get there.
16:7.4 (193.3) 作為經驗的結果，動物能夠檢視達成目標的不同方法，並根據累積的經驗去選擇一種途徑。但人格也可以檢視目標本身，並對其是否值得、其價值做出判斷。僅憑智能本身，可以辨別出達到無差別目標的最佳方式，但有道德的存有則具有一種洞察力，使他可以在目標之間以方法之間進行辨別。並且，一個道德存有在選擇美德時，仍然是智能的。他知道自己在做什麼、為何要這樣做、他要去往哪裡，以及他將如何到達那裡。
16:7.5 (193.4) When man fails to discriminate the ends of his mortal striving, he finds himself functioning on the animal level of existence. He has failed to avail himself of the superior advantages of that material acumen, moral discrimination, and spiritual insight which are an integral part of his cosmic-mind endowment as a personal being.
16:7.5 (193.4) 當人未能辨別其凡人奮鬥的目標時，他會發現自身在動物的生存層次上運作。他未能利用那物質敏銳力、道德辨別與靈性洞察力之優越有利條件，而這些正是作為人格存有的宇宙心智稟賦中不可或缺的一部分。
16:7.6 (193.5) Virtue is righteousness—conformity with the cosmos. To name virtues is not to define them, but to live them is to know them. Virtue is not mere knowledge nor yet wisdom but rather the reality of progressive experience in the attainment of ascending levels of cosmic achievement. In the day-by-day life of mortal man, virtue is realized by the consistent choosing of good rather than evil, and such choosing ability is evidence of the possession of a moral nature.
16:7.6 (193.5) 美德是正義——與宇宙的一致性。列舉美德不是去定義它們，而是活出它們並瞭解它們。美德並非僅僅是知識，甚至也不是智慧，而是在達成宇宙成就之揚升層級中漸進經驗的實相。在凡人一天天的生活中，美德是透過始終選擇善而非惡才得以實現的，而這種選擇能力是擁有道德本質的證據。
16:7.7 (193.6) Man’s choosing between good and evil is influenced, not only by the keenness of his moral nature, but also by such influences as ignorance, immaturity, and delusion. A sense of proportion is also concerned in the exercise of virtue because evil may be perpetrated when the lesser is chosen in the place of the greater as a result of distortion or deception. The art of relative estimation or comparative measurement enters into the practice of the virtues of the moral realm.
16:7.7 (193.6) 人在善惡之間的選擇，不僅受到其道德本質之敏銳度的影響，也受到諸如無知、不成熟和妄想的影響。分寸感（sense of proportion）也關乎美德的運用，因為當受到扭曲或欺騙而選擇以次要取代主要時，便可能犯下惡。相對評估或比較衡量之藝術，構成了道德領域中美德實踐的一部分。
16:7.8 (193.7) Man’s moral nature would be impotent without the art of measurement, the discrimination embodied in his ability to scrutinize meanings. Likewise would moral choosing be futile without that cosmic insight which yields the consciousness of spiritual values. From the standpoint of intelligence, man ascends to the level of a moral being because he is endowed with personality.
16:7.8 (193.7) 沒有衡量之藝術——體現在其審查意義之能力中的辨別——人的道德本質就無法發揮作用。同樣地，沒有那產生靈性價值意識的宇宙洞察力，道德選擇也將是徒勞的。從智能的觀點來看，人之所以能提升到道德存有的層級，是因為他被賦予了人格。
16:7.9 (193.8) Morality can never be advanced by law or by force. It is a personal and freewill matter and must be disseminated by the contagion of the contact of morally fragrant persons with those who are less morally responsive, but who are also in some measure desirous of doing the Father’s will.
16:7.9 (193.8) 道德永遠不能透過法律或武力來推進。這是一種個人和自由意志的事，它必須透過德馨之人與那些在道德上較少回應、但也在某種程度上渴望履行上父旨意之人的接觸感染來傳播。
16:7.10 (193.9) Moral acts are those human performances which are characterized by the highest intelligence, directed by selective discrimination in the choice of superior ends as well as in the selection of moral means to attain these ends. Such conduct is virtuous. Supreme virtue, then, is wholeheartedly to choose to do the will of the Father in heaven.
16:7.10 (193.9) 道德行為是那些以最高智能為特徵的人類表現，在選擇優越目標以及在選擇達成這些目標的道德手段方面，都受到選擇性辨別力的指導。這樣的行為是有美德的。那麼，至高的美德，莫過於全心全意地選擇去履行在天之父的旨意。
16:8.1 (194.1) The Universal Father bestows personality upon numerous orders of beings as they function on diverse levels of universe actuality. Urantia human beings are endowed with personality of the finite-mortal type, functioning on the level of the ascending sons of God.
16:8.1 (194.1) 萬有之父將人格贈予許多類別的存有，因他們在不同層級的宇宙實相上運作。玉苒廈人類被賦予有限–凡人（finite-mortal）類型的人格，在揚升中的神之子層級上運作。
16:8.2 (194.2) Though we can hardly undertake to define personality, we may attempt to narrate our understanding of the known factors which go to make up the ensemble of material, mental, and spiritual energies whose interassociation constitutes the mechanism wherein and whereon and wherewith the Universal Father causes his bestowed personality to function.
16:8.2 (194.2) 儘管我們很難去定義人格，但我們可以嘗試敘述我們對已知因素的理解，這些因素構成了物質、心智和靈性能量的總體，而這些能量間的相互關聯，則構成了萬有之父使其贈予人格在其中、在其上、並藉其來運作的那個機制。
16:8.3 (194.3) Personality is a unique endowment of original nature whose existence is independent of, and antecedent to, the bestowal of the Thought Adjuster. Nevertheless, the presence of the Adjuster does augment the qualitative manifestation of personality. Thought Adjusters, when they come forth from the Father, are identical in nature, but personality is diverse, original, and exclusive; and the manifestation of personality is further conditioned and qualified by the nature and qualities of the associated energies of a material, mindal, and spiritual nature which constitute the organismal vehicle for personality manifestation.
16:8.3 (194.3) 人格是原初本質的一種獨特稟賦，其存在是獨立於並且先於思想調整者的贈予。儘管如此，調整者的臨在的確增強了人格的品質顯現。當思想調整者出自於上父時，他們在本質上是相同的，但人格卻是多樣的、原初的和獨有的；此外，人格的顯現還進一步受到具物質、心智和靈性本質的相關能量之本質與品質所制約與限定，而這些能量構成了人格體顯現的有機載體。
16:8.4 (194.4) Personalities may be similar, but they are never the same. Persons of a given series, type, order, or pattern may and do resemble one another, but they are never identical. Personality is that feature of an individual which we know, and which enables us to identify such a being at some future time regardless of the nature and extent of changes in form, mind, or spirit status. Personality is that part of any individual which enables us to recognize and positively identify that person as the one we have previously known, no matter how much he may have changed because of the modification of the vehicle of expression and manifestation of his personality.
16:8.4 (194.4) 人格或許相似，但它們絕不相同。一個給定系列、類型、級別或模式的人格體，可能會也確實會彼此相似，但他們絕非完全相同。人格是我們所認識的那個體特徵，該特徵使我們能夠在未來某個時間點，識別出這樣一個存有，無論其形體、心智或屬靈地位發生了任何性質與程度的變化。人格是任何個體中那一部分，它使我們能認出並肯定地識別出那個人就是我們先前所認識的那一位，無論他因其人格表達與體顯之載體的變更，而可能已經有了多大的變化。
16:8.5 (194.5) Creature personality is distinguished by two self-manifesting and characteristic phenomena of mortal reactive behavior: self-consciousness and associated relative free will.
16:8.5 (194.5) 受造物人格是以凡人反應行為的兩種自我顯現且具特徵的現象加以區分：自我意識以及與之相關聯的相對自由意志。
16:8.6 (194.6) Self-consciousness consists in intellectual awareness of personality actuality; it includes the ability to recognize the reality of other personalities. It indicates capacity for individualized experience in and with cosmic realities, equivalating to the attainment of identity status in the personality relationships of the universe. Self-consciousness connotes recognition of the actuality of mind ministration and the realization of relative independence of creative and determinative free will.
16:8.6 (194.6) 自我意識在於對人格實存的智性覺知；它也包含識別其他人格之實相的能力。它表明了在宇宙實相中以及與之相關的個別化經驗的能力，這相當於在宇宙的人格關係中身份地位的獲得。自我意識意味著對心智侍奉之實存的識別，以及對創造性與決定性自由意志之相對獨立的體認。
16:8.7 (194.7) The relative free will which characterizes the self-consciousness of human personality is involved in:
16:8.7 (194.7) 表徵人類人格之自我意識的相對自由意志涉及：
16:8.8 (194.8) 1. Moral decision, highest wisdom.
16:8.8 (194.8) 1. 道德決定，最高的智慧。
16:8.9 (194.9) 2. Spiritual choice, truth discernment.
16:8.9 (194.9) 2. 靈性選擇，真理的辨識。
16:8.10 (194.10) 3. Unselfish love, brotherhood service.
16:8.10 (194.10) 3. 無私的愛，手足情誼的服務。
16:8.11 (194.11) 4. Purposeful co-operation, group loyalty.
16:8.11 (194.11) 4. 有目的的合作，群體忠誠。
16:8.12 (194.12) 5. Cosmic insight, the grasp of universe meanings.
16:8.12 (194.12) 5. 宇宙洞察力，對宇宙意義的掌握。
16:8.13 (194.13) 6. Personality dedication, wholehearted devotion to doing the Father’s will.
16:8.13 (194.13) 6. 人格奉獻，全心全意地致力於履行上父的旨意。
16:8.14 (195.1) 7. Worship, the sincere pursuit of divine values and the wholehearted love of the divine Value-Giver.
16:8.14 (195.1) 7. 敬拜，對神性價值的真誠追求，以及對神性價值–賜予者的全心熱愛。
16:8.15 (195.2) The Urantia type of human personality may be viewed as functioning in a physical mechanism consisting of the planetary modification of the Nebadon type of organism belonging to the electrochemical order of life activation and endowed with the Nebadon order of the Orvonton series of the cosmic mind of parental reproductive pattern. The bestowal of the divine gift of personality upon such a mind-endowed mortal mechanism confers the dignity of cosmic citizenship and enables such a mortal creature forthwith to become reactive to the constitutive recognition of the three basic mind realities of the cosmos:
16:8.15 (195.2) 玉苒廈類型的人類人格，可被視為在一種物理機制中運作，這個機制是由屬於電化學級別生命活化（life activation）的內巴頓類型有機體之行星變更所構成，並被賦予了具雙親繁殖模式的奧溫頓系列中內巴頓級別的宇宙心智。將人格這一神性恩賜贈予到這樣一種被賦予心智（mind-endowed）的凡人機制上，授予了宇宙公民的尊嚴，並使這樣一個凡人受造物能夠立即地對宇宙之三個基本心智實相的構成性識別有所反應。
16:8.16 (195.3) 1. The mathematical or logical recognition of the uniformity of physical causation.
16:8.16 (195.3) 1. 對物理因果關係之一致性的數學或邏輯識別。
16:8.17 (195.4) 2. The reasoned recognition of the obligation of moral conduct.
16:8.17 (195.4) 2. 對道德行為之義務的理性識別。
16:8.18 (195.5) 3. The faith-grasp of the fellowship worship of Deity, associated with the loving service of humanity.
16:8.18 (195.5) 3. 對神靈之夥伴關係敬拜的信仰–把握，與對人類的愛心服務相關聯。
16:8.19 (195.6) The full function of such a personality endowment is the beginning realization of Deity kinship. Such a selfhood, indwelt by a prepersonal fragment of God the Father, is in truth and in fact a spiritual son of God. Such a creature not only discloses capacity for the reception of the gift of the divine presence but also exhibits reactive response to the personality-gravity circuit of the Paradise Father of all personalities.
16:8.19 (195.6) 這種人格稟賦的完整機能，便是對神靈親緣的初始體認。這樣一個被上父神的前人格片段內住的自我，在真理與事實上，是神的靈性之子。這樣的受造物不僅揭露了接收神性臨在之恩賜的能力，而且也展現出對所有人格之天堂父親的人格–引力（personality-gravity）迴路的反應性回應。
16:9.1 (195.7) The cosmic-mind-endowed, Adjuster-indwelt, personal creature possesses innate recognition-realization of energy reality, mind reality, and spirit reality. The will creature is thus equipped to discern the fact, the law, and the love of God. Aside from these three inalienables of human consciousness, all human experience is really subjective except that intuitive realization of validity attaches to the unification of these three universe reality responses of cosmic recognition.
16:9.1 (195.7) 被賦予宇宙心智（cosmic-mind-endowed）、被調整者內住的人格受造物，擁有對於能量實相、心智實相以及靈性實相的固有識別–體認。因此，意志受造物得以辨別神之事實、律法與愛。除了人類意識中這三種不可剝奪的要素之外，所有人類經驗實際上都是主觀的，除了這三種宇宙實相回應的宇宙識別統一起來時，伴隨而來的對確實性的直覺體認。
16:9.2 (195.8) The God-discerning mortal is able to sense the unification value of these three cosmic qualities in the evolution of the surviving soul, man’s supreme undertaking in the physical tabernacle where the moral mind collaborates with the indwelling divine spirit to dualize the immortal soul. From its earliest inception the soul is real; it has cosmic survival qualities.
16:9.2 (195.8) 能辨識神的凡人，在續存靈魂的進化中 能感知到這三種宇宙性品質的統一價值，這種進化是人在肉身帳幕中的至高事業，在此道德心智與內住的神性之靈合作，使不朽的靈魂具雙重性。從其最早的開端，靈魂便是真實的；它擁有宇宙續存的品質。
16:9.3 (195.9) If mortal man fails to survive natural death, the real spiritual values of his human experience survive as a part of the continuing experience of the Thought Adjuster. The personality values of such a nonsurvivor persist as a factor in the personality of the actualizing Supreme Being. Such persisting qualities of personality are deprived of identity but not of experiential values accumulated during the mortal life in the flesh. The survival of identity is dependent on the survival of the immortal soul of morontia status and increasingly divine value. Personality identity survives in and by the survival of the soul.
16:9.3 (195.9) 如果凡人未能在自然死亡後續存，其人類經驗的真正靈性價值，會作為該思想調整者之持續經驗的一部分而續存下來。這樣一個非續存者的人格價值，將作為正在現實化中的至高存在者之人格的一個因素而持續存在。如此持續存在的人格品質雖被剝奪了身份，但並未被剝奪在肉身凡人生命期間所積累的經驗價值。身份的續存取決於那具靈質性地位與漸增神性價值之不朽靈魂的續存。人格身份在靈魂的續存中續存，並藉靈魂的續存而續存。
16:9.4 (195.10) Human self-consciousness implies the recognition of the reality of selves other than the conscious self and further implies that such awareness is mutual; that the self is known as it knows. This is shown in a purely human manner in man’s social life. But you cannot become so absolutely certain of a fellow being’s reality as you can of the reality of the presence of God that lives within you. The social consciousness is not inalienable like the God-consciousness; it is a cultural development and is dependent on knowledge, symbols, and the contributions of the constitutive endowments of man—science, morality, and religion. And these cosmic gifts, socialized, constitute civilization.
16:9.4 (195.10) 人類的自我意識，意味著對意識自我之外的其他自我之實相的識別，並進一步意味著這種覺察是相互的；即自我在認識他人的同時也被他人所認識。這在人類的社會生活中，以純粹人性的方式展現出來。但你對一位同伴存有之實相的確信，無法像你對那居住在你之內的神之臨在的實相那樣絕對。社會的意識並不像神意識那樣不可剝奪；它是一種文化的發展，並且取決於知識、符號以及人的構成性稟賦——科學、道德與宗教——的貢獻。而這些宇宙的恩賜，經過社會化之後，構成了文明。
16:9.5 (196.1) Civilizations are unstable because they are not cosmic; they are not innate in the individuals of the races. They must be nurtured by the combined contributions of the constitutive factors of man—science, morality, and religion. Civilizations come and go, but science, morality, and religion always survive the crash.
16:9.5 (196.1) 文明之所以不穩定，是因為它們不是宇宙性的；它們並非種族中個體所固有的。它們必須經由人的構成性要素——科學、道德和宗教——的聯合貢獻所滋養。文明興起衰落，但科學、道德和宗教總能在文明崩潰中得以倖存。
16:9.6 (196.2) Jesus not only revealed God to man, but he also made a new revelation of man to himself and to other men. In the life of Jesus you see man at his best. Man thus becomes so beautifully real because Jesus had so much of God in his life, and the realization (recognition) of God is inalienable and constitutive in all men.
16:9.6 (196.2) 耶穌不僅向人揭示了神，他也向人自身以及其他人做出了關於人的嶄新啟示。在耶穌的生命中，你看到人的最好一面。人因此變成真實得如此美好，因為耶穌在他的生命中充滿了神，而且，對神的體認（識別）在所有人身上都是不可剝奪的，並且是其組成要素。
16:9.7 (196.3) Unselfishness, aside from parental instinct, is not altogether natural; other persons are not naturally loved or socially served. It requires the enlightenment of reason, morality, and the urge of religion, God-knowingness, to generate an unselfish and altruistic social order. Man’s own personality awareness, self-consciousness, is also directly dependent on this very fact of innate other-awareness, this innate ability to recognize and grasp the reality of other personality, ranging from the human to the divine.
16:9.7 (196.3) 除了父母的本能之外，無私並不完全是天生的；其他人並非天生就會被愛或在社會上被服務。它需要理性、道德的啟迪，以及宗教的驅策——神–認知——來產生一個無私且利他的社會秩序。人的自身人格覺察，即自我意識，也直接依賴於這個天生對他人覺察（other-awareness）的事實，這種識別及掌握其它人格實相的天賦能力，範圍從人性到神性。
16:9.8 (196.4) Unselfish social consciousness must be, at bottom, a religious consciousness; that is, if it is objective; otherwise it is a purely subjective philosophic abstraction and therefore devoid of love. Only a God-knowing individual can love another person as he loves himself.
16:9.8 (196.4) 無私的社會意識在根本上必須是一種宗教意；也就是說，如果它是客觀的話；否則，它就是一種純粹主觀的哲學抽象概念，因此缺乏愛。只有一個知神的人，才能愛人如愛己。
16:9.9 (196.5) Self-consciousness is in essence a communal consciousness: God and man, Father and son, Creator and creature. In human self-consciousness four universe-reality realizations are latent and inherent:
16:9.9 (196.5) 自我意識本質上是一種共同體的意識：神與人，上父與子，造物主與受造物。在人類的自我意識中，潛在並固有著四種宇宙實相的體認：
16:9.10 (196.6) 1. The quest for knowledge, the logic of science.
16:9.10 (196.6) 1. 對知識的追求，即科學的邏輯。
16:9.11 (196.7) 2. The quest for moral values, the sense of duty.
16:9.11 (196.7) 2. 對道德價值的追求，即責任感。
16:9.12 (196.8) 3. The quest for spiritual values, the religious experience.
16:9.12 (196.8) 3. 對靈性價值的追求，即宗教體驗。
16:9.13 (196.9) 4. The quest for personality values, the ability to recognize the reality of God as a personality and the concurrent realization of our fraternal relationship with fellow personalities.
16:9.13 (196.9) 4. 對人格價值的追求，即識別神作為一個人格之實相的能力，並同時體認到我們與同胞人格間的手足關係。
16:9.14 (196.10) You become conscious of man as your creature brother because you are already conscious of God as your Creator Father. Fatherhood is the relationship out of which we reason ourselves into the recognition of brotherhood. And Fatherhood becomes, or may become, a universe reality to all moral creatures because the Father has himself bestowed personality upon all such beings and has encircuited them within the grasp of the universal personality circuit. We worship God, first, because he is, then, because he is in us, and last, because we are in him.
16:9.14 (196.10) 你開始變得意識到人是你的受造物兄弟，是因為你已經意識到神是你的造物主父親。父親身份是一種關係，我們由此推論對兄弟情誼的體認。並且，父親身份成為，或可能成為對所有道德受造物的一種宇宙實相，因為上父已經親自將人格賦予所有這樣的存有，並將他們納入遍在人格迴路的掌握之內。我們敬拜神，首先，因為他是，然後，因為他存在於我們之內，最後，因為我們存在於他之內。
16:9.15 (196.11) Is it strange that the cosmic mind should be self-consciously aware of its own source, the infinite mind of the Infinite Spirit, and at the same time conscious of the physical reality of the far-flung universes, the spiritual reality of the Eternal Son, and the personality reality of the Universal Father?
16:9.15 (196.11) 宇宙心智竟然能夠自我意識地覺察到其自身的本源——無限之靈的無限心智，並同時意識到廣袤宇宙的物理實相、永恆之子的靈性實相，以及萬有之父的人格實相，這有什麼奇怪嗎？
16:9.16 (196.12) [Sponsored by a Universal Censor from Uversa.]
16:9.16 (196.12) [由來自尤沃薩的一位萬有監察者所保薦。]