130:0.1 (1427.1) THE tour of the Roman world consumed most of the twenty-eighth and the entire twenty-ninth year of Jesus’ life on earth. Jesus and the two natives from India—Gonod and his son Ganid—left Jerusalem on a Sunday morning, April 26, a.d. 22. They made their journey according to schedule, and Jesus said good-bye to the father and son in the city of Charax on the Persian Gulf on the tenth day of December the following year, a.d. 23.
130:0.1 (1427.1) 遊歷羅馬世界的旅行，佔據了耶穌世間生命中第二十八年的大部分時間以及整個第二十九年。耶穌和兩個印度人——戈納德和他的兒子甘尼德，在西元22年4月26日星期日早上離開耶路撒冷。他們按預定計畫旅行；次年（西元23年）12月10日，耶穌在波斯灣的查拉克斯市辭別了這對父子。
130:0.2 (1427.2) From Jerusalem they went to Caesarea by way of Joppa. At Caesarea they took a boat for Alexandria. From Alexandria they sailed for Lasea in Crete. From Crete they sailed for Carthage, touching at Cyrene. At Carthage they took a boat for Naples, stopping at Malta, Syracuse, and Messina. From Naples they went to Capua, whence they traveled by the Appian Way to Rome.
130:0.2 (1427.2) 他們從耶路撒冷出發，經由約帕前往凱撒利亞。在凱撒利亞，他們乘船前往亞歷山卓。從亞歷山卓，他們往克里特島的拉西亞航行。從克里特島，他們乘船前往迦太基，途中短暫停靠古利奈。在迦太基，他們乘船前往那不勒斯，途中在馬爾他、錫拉庫扎和墨西拿停靠。從那不勒斯，他們前往卡普阿，再從那裡經由亞壁古道前往羅馬。
130:0.3 (1427.3) After their stay in Rome they went overland to Tarentum, where they set sail for Athens in Greece, stopping at Nicopolis and Corinth. From Athens they went to Ephesus by way of Troas. From Ephesus they sailed for Cyprus, putting in at Rhodes on the way. They spent considerable time visiting and resting on Cyprus and then sailed for Antioch in Syria. From Antioch they journeyed south to Sidon and then went over to Damascus. From there they traveled by caravan to Mesopotamia, passing through Thapsacus and Larissa. They spent some time in Babylon, visited Ur and other places, and then went to Susa. From Susa they journeyed to Charax, from which place Gonod and Ganid embarked for India.
130:0.3 (1427.3) 他們在羅馬停留之後，便經陸路前往塔倫特姆，在那裡乘船前往希臘雅典，途中在尼科波利斯和哥林多停靠。從雅典，他們經由特羅阿斯前往以弗所。從以弗所，他們乘船前往賽普勒斯，途中停靠了羅德島。他們在賽普勒斯遊覽和休息相當長時間，然後乘船前往敘利亞的安提阿。從安提阿，他們往南行至西頓，然後前往大馬士革。從那裡，他們以商隊方式前往美索不達米亞，途經塔普薩卡斯和拉里薩。他們在巴比倫停留了一段時間，遊覽了烏爾和其他地方，然後前往蘇薩。從蘇薩，他們前往查拉克斯，戈納德和甘尼德從那裡乘船前往印度。
130:0.4 (1427.4) It was while working four months at Damascus that Jesus had picked up the rudiments of the language spoken by Gonod and Ganid. While there he had labored much of the time on translations from Greek into one of the languages of India, being assisted by a native of Gonod’s home district.
130:0.4 (1427.4) 耶穌在大馬士革工作的四個月裡，初步掌握了戈納德和甘尼德所講語言的基礎。在那裡，他大部分時間都在做翻譯工作，將希臘語翻譯成一種印度語言，有戈納德家鄉地區的一個當地人從旁協助。
130:0.5 (1427.5) On this Mediterranean tour Jesus spent about half of each day teaching Ganid and acting as interpreter during Gonod’s business conferences and social contacts. The remainder of each day, which was at his disposal, he devoted to making those close personal contacts with his fellow men, those intimate associations with the mortals of the realm, which so characterized his activities during these years that just preceded his public ministry.
130:0.5 (1427.5) 在這次地中海旅行中，耶穌每天花大約半天的時間教導甘尼德，並在戈納德的業務會談和社交接觸中擔任口譯者。每天餘下供自己支配的時間，他都用來與他的同胞進行密切的個人接觸——與此域凡人的親近交往，這些親近接觸成為他在公眾侍奉之前那幾年活動的顯著特徵。
130:0.6 (1427.6) From firsthand observation and actual contact Jesus acquainted himself with the higher material and intellectual civilization of the Occident and the Levant; from Gonod and his brilliant son he learned a great deal about the civilization and culture of India and China, for Gonod, himself a citizen of India, had made three extensive trips to the empire of the yellow race.
130:0.6 (1427.6) 通過直接觀察與實際接觸，耶穌熟悉了西方和黎凡特的較高等物質文明和智性文明；從戈納德和他聰穎的兒子身上，他學到了許多印度與中國的文明和文化，因為戈納德本身是個印度公民，並曾在黃種人的帝國有過三次廣泛的旅行。
130:0.7 (1427.7) Ganid, the young man, learned much from Jesus during this long and intimate association. They developed a great affection for each other, and the lad’s father many times tried to persuade Jesus to return with them to India, but Jesus always declined, pleading the necessity for returning to his family in Palestine.
130:0.7 (1427.7) 在這段長時間親密交往期間，年輕的甘尼德從耶穌身上學到了很多。他們彼此產生了深厚的感情，這小夥子的父親多次嘗試說服耶穌與他們一起回印度，但耶穌一直謝絕，陳述他必須返回自己在巴勒斯坦的家庭的必要性。
130:1.1 (1428.1) During their stay in Joppa, Jesus met Gadiah, a Philistine interpreter who worked for one Simon a tanner. Gonod’s agents in Mesopotamia had transacted much business with this Simon; so Gonod and his son desired to pay him a visit on their way to Caesarea. While they tarried at Joppa, Jesus and Gadiah became warm friends. This young Philistine was a truth seeker. Jesus was a truth giver; he was the truth for that generation on Urantia. When a great truth seeker and a great truth giver meet, the result is a great and liberating enlightenment born of the experience of new truth.
130:1.1 (1428.1) 他們在約帕停留期間，耶穌遇到了加迪亞—— 一個非利士人口譯者，他為一位名叫西門的制革匠工作。戈納德在美索不達米亞的各代理商與這位西門有過很多生意往來，因此戈納德和他兒子想要在去凱撒利亞途中拜訪他。他們在約帕逗留期間，耶穌和加迪亞成了摯友。這個年輕的非利士人是一位真理尋求者。耶穌是一位真理給予者，對於玉苒廈上那一代人而言，他就是真理。當一位卓越的真理尋求者和一位卓越的真理給予者相遇，產生的結果便是因體驗新真理而誕生的卓越且使人解脱的啟迪。
130:1.2 (1428.2) One day after the evening meal Jesus and the young Philistine strolled down by the sea, and Gadiah, not knowing that this “scribe of Damascus” was so well versed in the Hebrew traditions, pointed out to Jesus the ship landing from which it was reputed that Jonah had embarked on his ill-fated voyage to Tarshish. And when he had concluded his remarks, he asked Jesus this question: “But do you suppose the big fish really did swallow Jonah?” Jesus perceived that this young man’s life had been tremendously influenced by this tradition, and that its contemplation had impressed upon him the folly of trying to run away from duty; Jesus therefore said nothing that would suddenly destroy the foundations of Gadiah’s present motivation for practical living. In answering this question, Jesus said: “My friend, we are all Jonahs with lives to live in accordance with the will of God, and at all times when we seek to escape the present duty of living by running away to far-off enticements, we thereby put ourselves in the immediate control of those influences which are not directed by the powers of truth and the forces of righteousness. The flight from duty is the sacrifice of truth. The escape from the service of light and life can only result in those distressing conflicts with the difficult whales of selfishness which lead eventually to darkness and death unless such God-forsaking Jonahs shall turn their hearts, even when in the very depths of despair, to seek after God and his goodness. And when such disheartened souls sincerely seek for God—hunger for truth and thirst for righteousness—there is nothing that can hold them in further captivity. No matter into what great depths they may have fallen, when they seek the light with a whole heart, the spirit of the Lord God of heaven will deliver them from their captivity; the evil circumstances of life will spew them out upon the dry land of fresh opportunities for renewed service and wiser living.”
130:1.2 (1428.2) 一天晚飯後，耶穌和這個年輕的非利士人在海邊散步，加迪亞並不知道這位「大馬士革文士」對希伯來傳說如此熟悉，他向耶穌指出一處船隻靠岸點，據說約拿是從這裡乘船開始他那趟不幸的他施之旅的。講完這番話後，他問了耶穌這樣一個問題：「但您覺得那條大魚真的吞了約拿嗎？」耶穌察覺到這個青年人的生活受到了這個傳說的極大影響，對這個傳說的深入思考使他深刻認識到試圖逃避責任何其愚蠢；因此耶穌未說任何會突然破壞加迪亞當前實際生活動機之根基的話。在回答這個問題時，耶穌說道：「我的朋友，我們都是約拿，有著要依照神的意志去活的生命；無論何時，當我們試圖通過逃離、去向遙遠的誘惑來逃避當下的生活責任時，我們由此把自己置於那些並非由真理之權能與正義之力所引領的影響的直接控制之下。逃離責任便是捨棄真理。逃離光與生命的服務，只會導致陷入與難纏的自私之鯨的痛苦衝突之中，而自私之鯨最終導向黑暗與死亡，除非這些放棄神的約拿們願意回心轉意，去渴慕地追尋神與他的善，哪怕身處絕望深淵之時。當這些灰心喪志的靈魂真誠尋求神——渴望真理並渴求正義，便不再有什麼能繼續囚禁他們。無論他們墜入何等深淵，當他們全心全意尋求光明，天上的上主神之靈會將他們從囚禁中拯救出來；生活的逆境會將他們吐出，置於乾的陸地上，那裡充滿重新服務與更智慧生活的新機會。」
130:1.3 (1428.3) Gadiah was mightily moved by Jesus’ teaching, and they talked long into the night by the seaside, and before they went to their lodgings, they prayed together and for each other. This was the same Gadiah who listened to the later preaching of Peter, became a profound believer in Jesus of Nazareth, and held a memorable argument with Peter one evening at the home of Dorcas. And Gadiah had very much to do with the final decision of Simon, the wealthy leather merchant, to embrace Christianity.
130:1.3 (1428.3) 加迪亞被耶穌的教導深深地打動，他們在海邊長談至深夜；回住處之前，他們一起祈禱，也為彼此祈禱。正是這位加迪亞，他聽了彼得後來的傳道，成為拿撒勒人耶穌的一位虔誠信徒，且在一天晚上在多加的家中與彼得進行了一場令人難忘的辯論。加迪亞在富有的皮革商人西門最終決定接受基督教一事上，起了非常重要的作用。
130:1.4 (1428.4) (In this narrative of the personal work of Jesus with his fellow mortals on this tour of the Mediterranean, we shall, in accordance with our permission, freely translate his words into modern phraseology current on Urantia at the time of this presentation.)
130:1.4 (1428.4) （在這段關於此次地中海之旅中耶穌與凡人同胞們一起的個人工作的敘述中，我們將依照我們的權限，將他的話按意譯翻譯成本文呈現之時玉苒廈上當時通用的現代用語。）
130:1.5 (1429.1) Jesus’ last visit with Gadiah had to do with a discussion of good and evil. This young Philistine was much troubled by a feeling of injustice because of the presence of evil in the world alongside the good. He said: “How can God, if he is infinitely good, permit us to suffer the sorrows of evil; after all, who creates evil?” It was still believed by many in those days that God creates both good and evil, but Jesus never taught such error. In answering this question, Jesus said: “My brother, God is love; therefore he must be good, and his goodness is so great and real that it cannot contain the small and unreal things of evil. God is so positively good that there is absolutely no place in him for negative evil. Evil is the immature choosing and the unthinking misstep of those who are resistant to goodness, rejectful of beauty, and disloyal to truth. Evil is only the misadaptation of immaturity or the disruptive and distorting influence of ignorance. Evil is the inevitable darkness which follows upon the heels of the unwise rejection of light. Evil is that which is dark and untrue, and which, when consciously embraced and willfully endorsed, becomes sin.
130:1.5 (1429.1) 耶穌最後一次與加迪亞的聊天是關於善與惡的討論。這個年輕的非利士人因世上惡與善並存而感到不公，他因此深受困擾。他說：「神若是無限良善的，他何以讓我們遭受惡所帶來的悲傷？究竟是誰創造了惡？」在那時候，許多人仍相信神既創造了善，也創造了惡；但耶穌從未教導過這樣的錯誤。在回答這一問題時，耶穌說道：「我的兄弟，神就是愛，因此他必定是善的，他的善是如此偉大、真實，以致無法容納微小而又不實的邪惡事物。神是如此正面良善，他之內絕無負面邪惡容身之地。惡是這樣一些人的不成熟的選擇及欠思考的過失：他們抗拒良善，拒絕美，不忠於真理。惡不過是不成熟所產生的不良適應，或是無知所產生的破壞性的、扭曲的影響。惡是伴隨著對光明的不智拒絕接踵而至、不可避免的黑暗。惡是那黑暗、不實的；而當有意識地擁抱惡、故意認可惡時，惡就變為罪惡。」
130:1.6 (1429.2) “Your Father in heaven, by endowing you with the power to choose between truth and error, created the potential negative of the positive way of light and life; but such errors of evil are really nonexistent until such a time as an intelligent creature wills their existence by mischoosing the way of life. And then are such evils later exalted into sin by the knowing and deliberate choice of such a willful and rebellious creature. This is why our Father in heaven permits the good and the evil to go along together until the end of life, just as nature allows the wheat and the tares to grow side by side until the harvest.” Gadiah was fully satisfied with Jesus’ answer to his question after their subsequent discussion had made clear to his mind the real meaning of these momentous statements.
130:1.6 (1429.2) 「你天上的父，經由賦予你在真理與錯誤之間作選擇的能力，創造了光與生命之正道中潛在的負面可能；但這種惡之錯誤，在一個智能受造物通過錯誤地選擇生命之路而決意促成其實存之前，實質上並不存在。然後，這些惡因這樣一個執意悖逆的受造物明知故犯的選擇，而被升級為罪惡。這便是為何我們天上的父允許善惡並行，直至生命結束，正如大自然讓小麥和稗子一起長到收穫時一樣。」加迪亞在隨後的討論中明白了這些重要闡述的真實意涵，便對耶穌對他問題的回答完全滿意了。
130:2.1 (1429.3) Jesus and his friends tarried in Caesarea beyond the time expected because one of the huge steering paddles of the vessel on which they intended to embark was discovered to be in danger of cleaving. The captain decided to remain in port while a new one was being made. There was a shortage of skilled woodworkers for this task, so Jesus volunteered to assist. During the evenings Jesus and his friends strolled about on the beautiful wall which served as a promenade around the port. Ganid greatly enjoyed Jesus’ explanation of the water system of the city and the technique whereby the tides were utilized to flush the city’s streets and sewers. This youth of India was much impressed with the temple of Augustus, situated upon an elevation and surmounted by a colossal statue of the Roman emperor. The second afternoon of their stay the three of them attended a performance in the enormous amphitheater which could seat twenty thousand persons, and that night they went to a Greek play at the theater. These were the first exhibitions of this sort Ganid had ever witnessed, and he asked Jesus many questions about them. On the morning of the third day they paid a formal visit to the governor’s palace, for Caesarea was the capital of Palestine and the residence of the Roman procurator.
130:2.1 (1429.3) 耶穌和他的朋友們在凱撒利亞待的時間比預期的要長，因為他們原定搭乘的船隻，其中一個大舵槳出現裂開的危險。船長決定留在港口，等待新舵槳造出來。由於缺乏熟練的木工，耶穌自願前去幫忙。每到傍晚時，耶穌便和朋友們在環繞港口、用作人行長廊的美麗城牆上散步，甘尼德非常喜歡耶穌關於這座城市排水系統的解釋，以及利用潮水沖刷城市街道和下水道的巧妙方法。這個印度少年對奧古斯都聖殿印象深刻，聖殿坐落在一個高地上，拱頂上有這位羅馬皇帝的一尊巨大雕像。在那裡的第二天下午，他們三人在一個可容納兩萬人的巨大圓形露天劇場看了一場演出；那天晚上，他們去劇院觀看了一場希臘戲劇。甘尼德有生以來第一次親眼見到這類表演，他問了耶穌許多相關問題。第三天早上，他們正式参訪了總督的官邸，因為凱撒利亞是巴勒斯坦的首府，也是羅馬行政長官的居住地。
130:2.2 (1429.4) At their inn there also lodged a merchant from Mongolia, and since this Far-Easterner talked Greek fairly well, Jesus had several long visits with him. This man was much impressed with Jesus’ philosophy of life and never forgot his words of wisdom regarding “the living of the heavenly life while on earth by means of daily submission to the will of the heavenly Father.” This merchant was a Taoist, and he had thereby become a strong believer in the doctrine of a universal Deity. When he returned to Mongolia, he began to teach these advanced truths to his neighbors and to his business associates, and as a direct result of such activities, his eldest son decided to become a Taoist priest. This young man exerted a great influence in behalf of advanced truth throughout his lifetime and was followed by a son and a grandson who likewise were devotedly loyal to the doctrine of the One God—the Supreme Ruler of Heaven.
130:2.2 (1429.4) 在他們旅館也住著一位來自蒙古的商人，這個來自遠東的人希臘語說得相當好，因此耶穌與他有過幾次長談。此人對耶穌的生命哲學深感欽佩，也從未忘記他關於「以每天服從於天父意志的方式，在世上活出天國之生命」的智慧話語。這位商人是個道教徒，由此已成為「一位普世神靈」教義的堅定信奉者。返回蒙古後，他便開始向他的鄰居以及生意夥伴教導這些進步的真理；而這些活動的直接結果便是：他的大兒子決定去做道士。這個年輕人在他一生中對倡導進步的真理產生了極大影響；他的一個兒子和一個孫子追隨他的腳步，同樣一心忠於一神 ——天上的至高統治者——的教義。
130:2.3 (1430.1) While the eastern branch of the early Christian church, having its headquarters at Philadelphia, held more faithfully to the teachings of Jesus than did the Jerusalem brethren, it was regrettable that there was no one like Peter to go into China, or like Paul to enter India, where the spiritual soil was then so favorable for planting the seed of the new gospel of the kingdom. These very teachings of Jesus, as they were held by the Philadelphians, would have made just such an immediate and effective appeal to the minds of the spiritually hungry Asiatic peoples as did the preaching of Peter and Paul in the West.
130:2.3 (1430.1) 雖然早期基督教會的東方分會（其總部在非拉鐵非），比耶路撒冷教友更為忠誠地信守耶穌的教導，但令人遺憾的是，沒有一個像彼得那樣的人進入中國，或是一個像保羅那樣的人進入印度，當時那裡的靈性土壤非常有利於播種王國新福音的種子。耶穌的這些教導，正如非拉鐵非人對其信奉那樣，本該在這些靈性饑渴的亞洲民族的心智中產生直接而有效的感召，就如彼得和保羅在西方宣揚的效果一樣。
130:2.4 (1430.2) One of the young men who worked with Jesus one day on the steering paddle became much interested in the words which he dropped from hour to hour as they toiled in the shipyard. When Jesus intimated that the Father in heaven was interested in the welfare of his children on earth, this young Greek, Anaxand, said: “If the Gods are interested in me, then why do they not remove the cruel and unjust foreman of this workshop?” He was startled when Jesus replied, “Since you know the ways of kindness and value justice, perhaps the Gods have brought this erring man near that you may lead him into this better way. Maybe you are the salt which is to make this brother more agreeable to all other men; that is, if you have not lost your savor. As it is, this man is your master in that his evil ways unfavorably influence you. Why not assert your mastery of evil by virtue of the power of goodness and thus become the master of all relations between the two of you? I predict that the good in you could overcome the evil in him if you gave it a fair and living chance. There is no adventure in the course of mortal existence more enthralling than to enjoy the exhilaration of becoming the material life partner with spiritual energy and divine truth in one of their triumphant struggles with error and evil. It is a marvelous and transforming experience to become the living channel of spiritual light to the mortal who sits in spiritual darkness. If you are more blessed with truth than is this man, his need should challenge you. Surely you are not the coward who could stand by on the seashore and watch a fellow man who could not swim perish! How much more of value is this man’s soul floundering in darkness compared to his body drowning in water!”
130:2.4 (1430.2) 有一天，一個青年人與耶穌一起做舵槳，他對耶穌在他們於船廠勞作過程中時不時隨口說的話產生了濃厚興趣。當耶穌透露天上的父關心他世上子女的福祉時，這個叫安奈克山的年輕希臘人說道：「若諸神關心我，那麼為何他們不除掉這個作坊裡殘酷不公的工頭？」他對耶穌當時的回答感到震驚，耶穌回答的是：「由於你知道仁慈之道且重視公正，或許諸神將這個犯錯之人帶到你身旁，是為了你可以將他領向這一更好的道路。或許你是那鹽，要令這個兄弟對所有其他人而言更可親，當然，前提是你尚未失了你的味。就目前情況而言，這個人成了你的主宰，因為他惡的行為方式對你產生了不利的影響。何不以善的力量來維護你對惡的掌控，從而成為你們二人之間所有關係的主宰？我可以預言，你若給他內的惡一個公正而鮮活的機會，你身中的善便能戰勝它。在凡人的生命歷程中，沒有比這更迷人的冒險了：在一次與錯誤和邪惡的勝利鬥爭中，享受成為靈性能量與神性真理的物質生命夥伴的歡欣鼓舞。成為坐在靈性黑暗中凡人的靈性之光的鮮活管道，是一種奇妙且使人產生根本轉變的體驗。若你比這人蒙受了更豐盛的真理之恩，那麼他的需求應會召喚你回應。你當然不是站在海邊看著一個不會游泳的同伴死去的懦夫！而與他正在溺水的身體相比，這個在黑暗中掙扎的靈魂是何其更有價值啊！」
130:2.5 (1430.3) Anaxand was mightily moved by Jesus’ words. Presently he told his superior what Jesus had said, and that night they both sought Jesus’ advice as to the welfare of their souls. And later on, after the Christian message had been proclaimed in Caesarea, both of these men, one a Greek and the other a Roman, believed Philip’s preaching and became prominent members of the church which he founded. Later this young Greek was appointed the steward of a Roman centurion, Cornelius, who became a believer through Peter’s ministry. Anaxand continued to minister light to those who sat in darkness until the days of Paul’s imprisonment at Caesarea, when he perished, by accident, in the great slaughter of twenty thousand Jews while he ministered to the suffering and dying.
130:2.5 (1430.3) 安奈克山被耶穌的話深深地打動了。他隨即將耶穌說的這番話告訴了他的上級，當晚他們倆便就他們靈魂的福祉之事去向耶穌請教。後來，基督教訊息在凱撒利亞宣揚開來後，這兩個人—— 一個希臘人，一個羅馬人，信奉了菲力浦的講道，成為他所創立教會的傑出成員。之後，這個年輕希臘人被任命為羅馬百夫長柯內留斯的管家——柯內留斯由彼得的侍奉而成為一名信徒。安奈克山繼續為那些坐在黑暗中之人侍奉以光明，直到保羅被監禁在凱撒利亞的時候，在兩萬猶太人大屠殺中意外喪生，當時他在照顧受難者和瀕死者。
130:2.6 (1431.1) Ganid was, by this time, beginning to learn how his tutor spent his leisure in this unusual personal ministry to his fellow men, and the young Indian set about to find out the motive for these incessant activities. He asked, “Why do you occupy yourself so continuously with these visits with strangers?” And Jesus answered: “Ganid, no man is a stranger to one who knows God. In the experience of finding the Father in heaven you discover that all men are your brothers, and does it seem strange that one should enjoy the exhilaration of meeting a newly discovered brother? To become acquainted with one’s brothers and sisters, to know their problems and to learn to love them, is the supreme experience of living.”
130:2.6 (1431.1) 到這時，甘尼德逐漸開始了解他老師是如何將自己的閒暇時間用在對他同伴們的不尋常個人侍奉上的，這個年輕的印度人開始認真探究這些持續性活動背後的動機。他問道：「您為何讓自己如此持續地忙於和陌生人聊天呢？」耶穌回答道：「甘尼德，對於知神之人而言，沒有人是陌生的。在找尋天上之父的經歷中，你會發現所有人都是你的兄弟；一個人享受與一個新發現兄弟見面時的歡欣，這難道看起來很奇怪嗎？去認識自己的兄弟姐妹，了解他們的難題，學著愛他們，是至高的生命體驗。」
130:2.7 (1431.2) This was a conference which lasted well into the night, in the course of which the young man requested Jesus to tell him the difference between the will of God and that human mind act of choosing which is also called will. In substance Jesus said: The will of God is the way of God, partnership with the choice of God in the face of any potential alternative. To do the will of God, therefore, is the progressive experience of becoming more and more like God, and God is the source and destiny of all that is good and beautiful and true. The will of man is the way of man, the sum and substance of that which the mortal chooses to be and do. Will is the deliberate choice of a self-conscious being which leads to decision-conduct based on intelligent reflection.
130:2.7 (1431.2) 這場討論一直持續到深夜，在討論過程中，這個年輕人請求耶穌告訴他神的意志與人類心智的選擇行為之間的不同之處——人類心智的選擇行為也被稱為意志。耶穌所表達的實質性內容是：神的意志就是神的道路——在面對任何潛在的其它選擇時與神的選擇同行。因此，履行神的意志，就是變得越來越像神的這種漸進體驗，而神是一切真、善、美事物的源頭與歸宿。人的意志就是人的道路，就是凡人選擇成為什麼、做什麼的總和與實質。意志是一個具有自我意識之存有的有意選擇，它導致基於智能反思的決擇-行為。
130:2.8 (1431.3) That afternoon Jesus and Ganid had both enjoyed playing with a very intelligent shepherd dog, and Ganid wanted to know whether the dog had a soul, whether it had a will, and in response to his questions Jesus said: “The dog has a mind which can know material man, his master, but cannot know God, who is spirit; therefore the dog does not possess a spiritual nature and cannot enjoy a spiritual experience. The dog may have a will derived from nature and augmented by training, but such a power of mind is not a spiritual force, neither is it comparable to the human will, inasmuch as it is not reflective—it is not the result of discriminating higher and moral meanings or choosing spiritual and eternal values. It is the possession of such powers of spiritual discrimination and truth choosing that makes mortal man a moral being, a creature endowed with the attributes of spiritual responsibility and the potential of eternal survival.” Jesus went on to explain that it is the absence of such mental powers in the animal which makes it forever impossible for the animal world to develop language in time or to experience anything equivalent to personality survival in eternity. As a result of this day’s instruction Ganid never again entertained belief in the transmigration of the souls of men into the bodies of animals.
130:2.8 (1431.3) 那天下午，耶穌和甘尼德二人都很享受地和一隻非常聰明的牧羊犬玩耍，甘尼德便想知道這隻狗是否有靈魂、是否有意志；針對他的提問，耶穌說道：「這隻狗擁有一種心智，能認出物質性的人——它的主人；但它無法知道神，而神是靈；因此，這隻狗並不具備靈性本質，也無法享有靈性體驗。這隻狗或許有一種源於本性、通過訓練而增強的意志，但這種心智力量並非靈性力，也無法與人類意志相比，因為它不是反思性的——它不是辨別更高道德意義或選擇靈性永恆價值等所產生的結果。正是因為擁有識別靈性和選擇真理的能力，使凡人成為道德存有，成為被賦予靈性責任之屬性與永恆續存之潛力的受造物。」耶穌繼續解釋道，正是由於動物身上缺乏這種心智力量，使得動物世界永遠不可能在時間中發展出語言，或是體驗到任何等同於人格在永恆中續存的東西。由於這一天的教導，甘尼德從此不再相信人的靈魂會轉生到動物身體裡。
130:2.9 (1431.4) The next day Ganid talked all this over with his father, and it was in answer to Gonod’s question that Jesus explained that “human wills which are fully occupied with passing only upon temporal decisions having to do with the material problems of animal existence are doomed to perish in time. Those who make wholehearted moral decisions and unqualified spiritual choices are thus progressively identified with the indwelling and divine spirit, and thereby are they increasingly transformed into the values of eternal survival—unending progression of divine service.”
130:2.9 (1431.4) 第二天，甘尼德將這一切與他父親討論了一番；而正是在回答戈納德的問題時，耶穌解釋道：「人類的意志，若完全專注於處理與動物性生存之物質問題相關的暫時性決定，註定會隨著時間消亡。那些作出全心道德決定與無條件靈性選擇的人，將逐漸與內住神性之靈相認同，由此他們被逐漸轉化為永恆續存價值——神性服務的無盡進展。」
130:2.10 (1431.5) It was on this same day that we first heard that momentous truth which, stated in modern terms, would signify: “Will is that manifestation of the human mind which enables the subjective consciousness to express itself objectively and to experience the phenomenon of aspiring to be Godlike.” And it is in this same sense that every reflective and spiritually minded human being can become creative.
130:2.10 (1431.5) 在這一天，我們第一次聽到一個重要的真理，以現代語言來陳述便是：「意志是人類心智的顯現，它使主觀意識能夠客觀地表達自己，並體驗那渴望變得像神的現象。」正是在這同一意義上，每個具有反思與靈性心智的人類，都能變得具有創造力。
130:3.1 (1432.1) It had been an eventful visit at Caesarea, and when the boat was ready, Jesus and his two friends departed at noon one day for Alexandria in Egypt.
130:3.1 (1432.1) 在凱撒利亞的遊歷豐富而又有波折；船準備好後，耶穌和他的兩個朋友在一天中午啟程前往埃及的亞歷山卓。
130:3.2 (1432.2) The three enjoyed a most pleasant passage to Alexandria. Ganid was delighted with the voyage and kept Jesus busy answering questions. As they approached the city’s harbor, the young man was thrilled by the great lighthouse of Pharos, located on the island which Alexander had joined by a mole to the mainland, thus creating two magnificent harbors and thereby making Alexandria the maritime commercial crossroads of Africa, Asia, and Europe. This great lighthouse was one of the seven wonders of the world and was the forerunner of all subsequent lighthouses. They arose early in the morning to view this splendid lifesaving device of man, and amidst the exclamations of Ganid Jesus said: “And you, my son, will be like this lighthouse when you return to India, even after your father is laid to rest; you will become like the light of life to those who sit about you in darkness, showing all who so desire the way to reach the harbor of salvation in safety.” And as Ganid squeezed Jesus’ hand, he said, “I will.”
130:3.2 (1432.2) 一行三人去往亞歷山卓的航程非常愉快。甘尼德對這次航行感到很高興，不停地要耶穌回答問題。當他們接近這座城市的港口時，這個年輕人被矗立在法羅斯島上的大燈塔深深震撼，亞歷山大大帝曾以一道防波堤使這座島與大陸相連，由此創造出兩個壯麗的港口，使得亞歷山卓成為亞洲、歐洲、非洲之間海上的商業樞紐。這個大燈塔曾是世界七大奇觀之一，也曾是後來所有燈塔的原型。他們早上早早起床去觀看人類這一壯觀的救生裝置；在甘尼德的驚歎中，耶穌說道：「你，我的孩子，返回印度後，將會像這座燈塔一樣，甚至在你父親安息之後也將如此；你將成為你周圍那些坐在黑暗中之人如生命之光的存在，為所有渴慕之人指明道路，使他們平安抵達救贖之港。」甘尼德緊握耶穌的手，說道：「我會的。」
130:3.3 (1432.3) And again we remark that the early teachers of the Christian religion made a great mistake when they so exclusively turned their attention to the western civilization of the Roman world. The teachings of Jesus, as they were held by the Mesopotamian believers of the first century, would have been readily received by the various groups of Asiatic religionists.
130:3.3 (1432.3) 我們要再次說明，早期的基督教老師們犯了一個巨大的錯誤：他們如此專一地把注意力投向羅馬世界的西方文明。耶穌的教導，正如一世紀的美索不達米亞信奉者們持守這一教導那樣，本應很容易被亞洲各宗教者團體所接受。
130:3.4 (1432.4) By the fourth hour after landing they were settled near the eastern end of the long and broad avenue, one hundred feet wide and five miles long, which stretched on out to the western limits of this city of one million people. After the first survey of the city’s chief attractions—university (museum), library, the royal mausoleum of Alexander, the palace, temple of Neptune, theater, and gymnasium—Gonod addressed himself to business while Jesus and Ganid went to the library, the greatest in the world. Here were assembled nearly a million manuscripts from all the civilized world: Greece, Rome, Palestine, Parthia, India, China, and even Japan. In this library Ganid saw the largest collection of Indian literature in all the world; and they spent some time here each day throughout their stay in Alexandria. Jesus told Ganid about the translation of the Hebrew scriptures into Greek at this place. And they discussed again and again all the religions of the world, Jesus endeavoring to point out to this young mind the truth in each, always adding: “But Yahweh is the God developed from the revelations of Melchizedek and the covenant of Abraham. The Jews were the offspring of Abraham and subsequently occupied the very land wherein Melchizedek had lived and taught, and from which he sent teachers to all the world; and their religion eventually portrayed a clearer recognition of the Lord God of Israel as the Universal Father in heaven than any other world religion.”
130:3.4 (1432.4) 登陸四小時之後，他們在一條又寬又長的大道的東端附近安頓下來，這條大道有約30米寬、8公里長，一直延伸到這座擁有百萬人口城市的西端。在對這座城市的主要景點——大學（博物館）、圖書館、亞歷山大皇陵、宮殿、海神殿、劇院和體育館——進行了初步考查之後，戈納德便忙於生意，而耶穌和甘尼德則去了世界上最大的圖書館。這裡匯集了近百萬來自所有文明世界的手稿：希臘、羅馬、巴勒斯坦、帕提亞、印度、中國，甚至日本。在這個圖書館裡，甘尼德看到了全世界最大的印度文獻收藏；在亞歷山卓期間，他們每天都要在這裡待上一段時間。耶穌告訴了甘尼德關於希伯來經文在這個地方被翻譯成希臘文的事。他們反復討論世界上的所有宗教，耶穌盡力向這位年輕智者指出每個宗教中的真理，並且總是會添加道：「不過，雅威是從默基瑟德的啟示與亞伯拉罕的聖約中發展出來的神。猶太人是亞伯拉罕的後裔，他們後來佔據了默基瑟德曾生活和教導人的土地，從這裡他將教師們派往全世界；他們的宗教最終對「以色列上主神乃天上萬有之父」，展現出比任何其他世界宗教更為清晰的認知。」
130:3.5 (1432.5) Under Jesus’ direction Ganid made a collection of the teachings of all those religions of the world which recognized a Universal Deity, even though they might also give more or less recognition to subordinate deities. After much discussion Jesus and Ganid decided that the Romans had no real God in their religion, that their religion was hardly more than emperor worship. The Greeks, they concluded, had a philosophy but hardly a religion with a personal God. The mystery cults they discarded because of the confusion of their multiplicity, and because their varied concepts of Deity seemed to be derived from other and older religions.
130:3.5 (1432.5) 在耶穌的指導下，甘尼德收集了世界上所有承認一位萬有神靈的宗教教導，儘管這些教導或許也多少認可多位從屬神靈。經過反覆討論後，耶穌和甘尼德斷定，羅馬人在其宗教中沒有真正的神，他們的宗教只是帝王崇拜。他們推斷，希臘人有一種哲學，但幾乎沒有一個有人格神的宗教。他們捨棄了秘教崇拜，原因是其多樣性所帶來的混亂，也因為其中各種關於神靈的概念似乎來自其他更古老的宗教。
130:3.6 (1433.1) Although these translations were made at Alexandria, Ganid did not finally arrange these selections and add his own personal conclusions until near the end of their sojourn in Rome. He was much surprised to discover that the best of the authors of the world’s sacred literature all more or less clearly recognized the existence of an eternal God and were much in agreement with regard to his character and his relationship with mortal man.
130:3.6 (1433.1) 儘管這些翻譯是在亞歷山卓進行的，但直到他們在羅馬逗留快結束時，甘尼德才最終整理這些選錄內容，並添加他自己個人的結論。他非常驚奇地發現，世界上最優秀的神聖文獻的作者全都或多或少清晰地認可一位永恆之神的存在，而且有關他的品格以及他與凡人之間關係的見解非常一致。
130:3.7 (1433.2) Jesus and Ganid spent much time in the museum during their stay in Alexandria. This museum was not a collection of rare objects but rather a university of fine art, science, and literature. Learned professors here gave daily lectures, and in those times this was the intellectual center of the Occidental world. Day by day Jesus interpreted the lectures to Ganid; one day during the second week the young man exclaimed: “Teacher Joshua, you know more than these professors; you should stand up and tell them the great things you have told me; they are befogged by much thinking. I shall speak to my father and have him arrange it.” Jesus smiled, saying: “You are an admiring pupil, but these teachers are not minded that you and I should instruct them. The pride of unspiritualized learning is a treacherous thing in human experience. The true teacher maintains his intellectual integrity by ever remaining a learner.”
130:3.7 (1433.2) 在亞歷山卓逗留期間，耶穌和甘尼德花了許多時間待在博物館。這個博物館，與其說是對各種珍品的收藏，不如說是一所具備美術、科學與文學的大學。博學的教授們每天在這裡演講，在當時，這裡是西方世界的知識中心。耶穌每日向甘尼德口譯這些講座；第二週的一天，這個年輕人大聲說：「約書亞老師，您比這些教授懂得更多；您應該站起來，將您告訴我的那些非凡內容講給他們聽；他們因思考太多而陷入了心智迷霧。我要跟我父親說，讓他來安排此事。」耶穌微笑著說道：「你是一個值得讚賞的學生，但這些老師並無意讓你我來指導他們。未經靈性化的學習所產生的自傲，是人類經歷中一種暗藏危險的東西。真正的老師，藉由始終保持做一名學習者，來持守其智性的正直。」
130:3.8 (1433.3) Alexandria was the city of the blended culture of the Occident and next to Rome the largest and most magnificent in the world. Here was located the largest Jewish synagogue in the world, the seat of government of the Alexandria Sanhedrin, the seventy ruling elders.
130:3.8 (1433.3) 亞歷山卓是一座有著混合西方文化的城市，是世界上僅次於羅馬的最大、最為壯麗的城市。這裡坐落著世界上最大的猶太教會堂，是亞歷山卓猶太教公會管理機構所在地，這個管理機構由七十位掌權長老組成。
130:3.9 (1433.4) Among the many men with whom Gonod transacted business was a certain Jewish banker, Alexander, whose brother, Philo, was a famous religious philosopher of that time. Philo was engaged in the laudable but exceedingly difficult task of harmonizing Greek philosophy and Hebrew theology. Ganid and Jesus talked much about Philo’s teachings and expected to attend some of his lectures, but throughout their stay at Alexandria this famous Hellenistic Jew lay sick abed.
130:3.9 (1433.4) 在戈納德有業務往來的許多人中，有一位名叫亞歷山大的猶太銀行家，他的兄弟斐洛是當時著名的宗教哲學家。斐洛致力於一項值得稱許卻又極為艱巨的任務：協調希臘哲學與希伯來神學。甘尼德與耶穌就斐洛的教導談論了許多，並期望參加他的一些講座，但在他們逗留亞歷山卓期間，這位著名的希臘化猶太人一直臥病在床。
130:3.10 (1433.5) Jesus commended to Ganid much in the Greek philosophy and the Stoic doctrines, but he impressed upon the lad the truth that these systems of belief, like the indefinite teachings of some of his own people, were religions only in the sense that they led men to find God and enjoy a living experience in knowing the Eternal.
130:3.10 (1433.5) 耶穌向甘尼德推薦了希臘哲學和斯多葛學派教義中的許多可取之處，但同時讓這少年銘記一個真理：這些信仰體系，就像他自己民族中某些人模糊不清的教導一樣，僅在它們引領人們尋見神並在了解這位永恆者的過程中享受一種鮮活體驗這種意義上，是宗教。
130:4.1 (1433.6) The night before they left Alexandria Ganid and Jesus had a long visit with one of the government professors at the university who lectured on the teachings of Plato. Jesus interpreted for the learned Greek teacher but injected no teaching of his own in refutation of the Greek philosophy. Gonod was away on business that evening; so, after the professor had departed, the teacher and his pupil had a long and heart-to-heart talk about Plato’s doctrines. While Jesus gave qualified approval of some of the Greek teachings which had to do with the theory that the material things of the world are shadowy reflections of invisible but more substantial spiritual realities, he sought to lay a more trustworthy foundation for the lad’s thinking; so he began a long dissertation concerning the nature of reality in the universe. In substance and in modern phraseology Jesus said to Ganid:
130:4.1 (1433.6) 在離開亞歷山卓前一天的晚上，甘尼德和耶穌與一位國立大學教授聊了很長時間，這位教授在大學講授柏拉圖的教導。耶穌為這位博學的希臘老師做口譯翻譯，但沒有插入他自己的教導來反駁希臘哲學。戈納德那天傍晚出去忙生意了；因此，在教授離開後，師生倆就柏拉圖的學說進行了一番坦誠的長談。耶穌對希臘教導中與「世界上的物質性事物是那無形但卻更真實之靈性實相的模糊倒影」這一理論相關的內容，給予了有條件的肯定，同時他也力求為這個孩子的思維奠定一個更可靠的基礎；於是他開始了一場關於宇宙實相之本質的長篇論述。其實質内容，若以現代措辭來表达，耶穌對甘尼德如此說：
130:4.2 (1434.1) The source of universe reality is the Infinite. The material things of finite creation are the time-space repercussions of the Paradise Pattern and the Universal Mind of the eternal God. Causation in the physical world, self-consciousness in the intellectual world, and progressing selfhood in the spirit world—these realities, projected on a universal scale, combined in eternal relatedness, and experienced with perfection of quality and divinity of value—constitute the reality of the Supreme. But in an ever-changing universe the Original Personality of causation, intelligence, and spirit experience is changeless, absolute. All things, even in an eternal universe of limitless values and divine qualities, may, and oftentimes do, change except the Absolutes and that which has attained the physical status, intellectual embrace, or spiritual identity which is absolute.
130:4.2 (1434.1) 宇宙實相的源頭是無限者。有限造物的物質性事物，是天堂模式與永恆之神的萬有心智這兩者的時空響應。物質世界中的因果作用，智性世界中的自我意識，以及靈性世界進展中的自我性——這些實相，被投射到一個宇宙規模上，彼此在永恆的關聯性中結合，並以品質之完美與價值之神性而被體驗——構成了至高者的實相。但在一個不斷變化的宇宙中，因果作用、智性和靈性等體驗的原初人格是不變的、絕對的。萬事萬物，除了諸絕對以及已達到絕對層次的物質狀態、智性接納或靈性身份之外，都可能會變化，且往往會變化，即使在一個具有諸多無限制價值與神性品質的永恆宇宙中也是如此。
130:4.3 (1434.2) The highest level to which a finite creature can progress is the recognition of the Universal Father and the knowing of the Supreme. And even then such beings of finality destiny go on experiencing change in the motions of the physical world and in its material phenomena. Likewise do they remain aware of selfhood progression in their continuing ascension of the spiritual universe and of growing consciousness in their deepening appreciation of, and response to, the intellectual cosmos. Only in the perfection, harmony, and unanimity of will can the creature become as one with the Creator; and such a state of divinity is attained and maintained only by the creature’s continuing to live in time and eternity by consistently conforming his finite personal will to the divine will of the Creator. Always must the desire to do the Father’s will be supreme in the soul and dominant over the mind of an ascending son of God.
130:4.3 (1434.2) 有限受造物所能達到的最高層次，便是承認萬有之父以及知道至高者。儘管如此，這些具有終局性天命的存有仍將繼續經歷物質世界運轉中及其物質現象裡的變化。同樣地，他們的確對這兩方面保持覺知：在靈性宇宙中不斷提升過程中的自我性進展，以及在對智性宇宙的深化理解與回應過程中不斷成長的意識。唯有在意志之完美、和諧與一致中，受造物才能與造物主合一；這種神性狀態，唯有以此方式才能達成與維持：受造物以「始終使其有限個人意志遵從造物主的神性意志」這種方式，持續生活在時間與永恆中。想要履行上父意志的渴望，在神的揚升之子的靈魂中必定是至高的，在其心智中必定是占支配地位的。
130:4.4 (1434.3) A one-eyed person can never hope to visualize depth of perspective. Neither can single-eyed material scientists nor single-eyed spiritual mystics and allegorists correctly visualize and adequately comprehend the true depths of universe reality. All true values of creature experience are concealed in depth of recognition.
130:4.4 (1434.3) 一個獨眼之人永遠無法指望能想像透視深度。用單眼看的物質性科學家以及用單眼看的靈性神秘主義者和寓意解經者，也永遠無法正確想像、充分理解宇宙實相的真正深度。受造物經驗的所有真實價值，隱藏在認知的深處。
130:4.5 (1434.4) Mindless causation cannot evolve the refined and complex from the crude and the simple, neither can spiritless experience evolve the divine characters of eternal survival from the material minds of the mortals of time. The one attribute of the universe which so exclusively characterizes the infinite Deity is this unending creative bestowal of personality which can survive in progressive Deity attainment.
130:4.5 (1434.4) 無智的因果作用無法從粗糙和簡單中演化出精緻與複雜，非靈性的經驗也無法從時間類凡人的物質性心智中，演化出永恆續存之神性品格。宇宙中唯一如此獨特地表徵無限神靈的那一種屬性，便是這無盡的創造性人格贈予，而人格能在漸進性神靈達成中續存。
130:4.6 (1434.5) Personality is that cosmic endowment, that phase of universal reality, which can coexist with unlimited change and at the same time retain its identity in the very presence of all such changes, and forever afterward.
130:4.6 (1434.5) 人格是那宇宙贈予，是普遍實相的一個面向，它能與無限制的變化共存，同時又能在所有這些變化中保持其身份，且之後永遠如此。
130:4.7 (1434.6) Life is an adaptation of the original cosmic causation to the demands and possibilities of universe situations, and it comes into being by the action of the Universal Mind and the activation of the spirit spark of the God who is spirit. The meaning of life is its adaptability; the value of life is its progressability—even to the heights of God-consciousness.
130:4.7 (1434.6) 生命是原初宇宙因果作用對各種宇宙狀況中諸多需求與可能性的一種適應，它是經由萬有心智的行動與神之靈性火花的激活而產生的——神就是靈。生命的意義在於其適應性；生命的價值在於其可進展性——甚至能達到神-意識的高度。
130:4.8 (1434.7) Misadaptation of self-conscious life to the universe results in cosmic disharmony. Final divergence of personality will from the trend of the universes terminates in intellectual isolation, personality segregation. Loss of the indwelling spirit pilot supervenes in spiritual cessation of existence. Intelligent and progressing life becomes then, in and of itself, an incontrovertible proof of the existence of a purposeful universe expressing the will of a divine Creator. And this life, in the aggregate, struggles toward higher values, having for its final goal the Universal Father.
130:4.8 (1434.7) 具有自我意識的生命對宇宙的不良適應，導致宇宙的不和諧。人格意志若最終與宇宙的趨勢偏離，便會導致智性孤立——人格隔離。一旦失去內住靈性領航員，生命存在的靈性終止便緊隨而至。因此，具有智能且不斷進展的生命，本質上自身便是一個無可爭議的證據，證明了一個表達著神性造物主意志的有目的宇宙的存在。這樣的生命，整體而言朝著更高的價值而奮鬥，其最終目標是萬有之父。
130:4.9 (1435.1) Only in degree does man possess mind above the animal level aside from the higher and quasi-spiritual ministrations of intellect. Therefore animals (not having worship and wisdom) cannot experience superconsciousness, consciousness of consciousness. The animal mind is only conscious of the objective universe.
130:4.9 (1435.1) 除了智力所提供的更高等的、準靈性的服務以外，人類所擁有的心智僅在程度上高於動物層次。因此，動物（不具備崇拜與智慧）無法體驗超意識——意識中的意識。動物的心智僅有對客觀宇宙的意識。
130:4.10 (1435.2) Knowledge is the sphere of the material or fact-discerning mind. Truth is the domain of the spiritually endowed intellect that is conscious of knowing God. Knowledge is demonstrable; truth is experienced. Knowledge is a possession of the mind; truth an experience of the soul, the progressing self. Knowledge is a function of the nonspiritual level; truth is a phase of the mind-spirit level of the universes. The eye of the material mind perceives a world of factual knowledge; the eye of the spiritualized intellect discerns a world of true values. These two views, synchronized and harmonized, reveal the world of reality, wherein wisdom interprets the phenomena of the universe in terms of progressive personal experience.
130:4.10 (1435.2) 知識屬於物質性心智或者說事實辨識心智這一領域。真理屬於被賦予靈性之智性的領域，這種智性具有知神的意識。知識可被論證，真理要親身體驗。知識是心智的所有物，真理是靈魂、即進展中自我的體驗。知識是非靈性層次的一種功能，真理則是諸宇宙中心智-靈性層次的一個面向。物質性心智之眼會感知到一個充滿事實性知識的世界，靈性化智性之眼能辨別出一個具有真正價值的世界。這兩種視野，一旦得到同步與協調，便揭示出實相世界，在其中，智慧以進展性個人經驗來闡釋宇宙中的種種現象。
130:4.11 (1435.3) Error (evil) is the penalty of imperfection. The qualities of imperfection or facts of misadaptation are disclosed on the material level by critical observation and by scientific analysis; on the moral level, by human experience. The presence of evil constitutes proof of the inaccuracies of mind and the immaturity of the evolving self. Evil is, therefore, also a measure of imperfection in universe interpretation. The possibility of making mistakes is inherent in the acquisition of wisdom, the scheme of progressing from the partial and temporal to the complete and eternal, from the relative and imperfect to the final and perfected. Error is the shadow of relative incompleteness which must of necessity fall across man’s ascending universe path to Paradise perfection. Error (evil) is not an actual universe quality; it is simply the observation of a relativity in the relatedness of the imperfection of the incomplete finite to the ascending levels of the Supreme and Ultimate.
130:4.11 (1435.3) 錯誤（邪惡）是不完美所產生的不良後果。不完美所具的種種特質或不良適應的種種事實，通過批判性觀察與科學性分析，而在物質層面上顯明，也通過人類體驗而在道德層面上顯明。邪惡的存在，構成了心智之諸多不精確與演進中自我之不成熟的證據。邪惡因此也是對詮釋宇宙過程中不完美性的一種度量。犯錯的可能性是獲取智慧的過程中所固有的，而獲取智慧即是這樣的一種方案：從局部、暫時的，進展到完滿、永恆的，從相對、不完美的，進展到終局、完美化的。錯誤是相對不完滿所投下的陰影，它必然會橫亙於通往天堂完美的人類宇宙揚升之路上。錯誤（邪惡）不是一種實際存在的宇宙品質；它只是對那關聯性中的一種相對性的觀察——不完滿有限者的不完美與至高者和終極者所具各個揚升層次間的關聯性。
130:4.12 (1435.4) Although Jesus told all this to the lad in language best suited to his comprehension, at the end of the discussion Ganid was heavy of eye and was soon lost in slumber. They rose early the next morning to go aboard the boat bound for Lasea on the island of Crete. But before they embarked, the lad had still further questions to ask about evil, to which Jesus replied:
130:4.12 (1435.4) 雖然耶穌已用最適合這個少年理解的語言將這一切告訴了他，但討論結束時，甘尼德還是眼皮發沉，很快就睡過去了。第二天早晨他們起得很早，登上了開往克里特島拉西亞的船。但在他們上船之前，這個少年關於邪惡還有進一步的問題要問；對此，耶穌回答道：
130:4.13 (1435.5) Evil is a relativity concept. It arises out of the observation of the imperfections which appear in the shadow cast by a finite universe of things and beings as such a cosmos obscures the living light of the universal expression of the eternal realities of the Infinite One.
130:4.13 (1435.5) 邪惡是一個相對性概念。它產生於對諸多不完美的觀察，而這些不完美是在萬物眾生組成的有限宇宙所投下的陰影中顯現的；一個宇宙，正是因其這樣的本質，而遮蔽了無限者永恆實相之普世表達的生命之光。
130:4.14 (1435.6) Potential evil is inherent in the necessary incompleteness of the revelation of God as a time-space-limited expression of infinity and eternity. The fact of the partial in the presence of the complete constitutes relativity of reality, creates necessity for intellectual choosing, and establishes value levels of spirit recognition and response. The incomplete and finite concept of the Infinite which is held by the temporal and limited creature mind is, in and of itself, potential evil. But the augmenting error of unjustified deficiency in reasonable spiritual rectification of these originally inherent intellectual disharmonies and spiritual insufficiencies, is equivalent to the realization of actual evil.
130:4.14 (1435.6) 潛在的邪惡是對神之揭示的必然不完全中所固有的——這種對神的揭示是在時空限制下表達無限性與永恆性。完滿存在中的部分事實，構成了實相的相對性，產生了智性選擇的必要性，並建立了靈性認知與回應的諸多價值層次。關於無限者的不完全的、有限的概念——暫存且局限的受造物心智所持有的這一概念，就其本質而言，本身就是潛在的邪惡。但是，若對這些原本固有的智性失調與靈性不足，不正當地缺乏合理的靈性修正，由此不斷增大的錯誤，便相當於實現了實際的邪惡。
130:4.15 (1436.1) All static, dead, concepts are potentially evil. The finite shadow of relative and living truth is continually moving. Static concepts invariably retard science, politics, society, and religion. Static concepts may represent a certain knowledge, but they are deficient in wisdom and devoid of truth. But do not permit the concept of relativity so to mislead you that you fail to recognize the co-ordination of the universe under the guidance of the cosmic mind, and its stabilized control by the energy and spirit of the Supreme.
130:4.15 (1436.1) 所有靜止、僵死的概念都是潛在的邪惡。相對而又鮮活的真理所投下的有限影子持續不斷移動著。靜止的概念總是阻礙科學、政治、社會與宗教等的發展。靜止的概念或許代表某種知識，但其中缺乏智慧，也毫無真理可言。但不要讓相對性的概念誤導你，使你無法認識到在宇宙心智指導下的對宇宙的協調，以及至高者的能量與靈性對這種協調的穩定控制。
130:5.1 (1436.2) The travelers had but one purpose in going to Crete, and that was to play, to walk about over the island, and to climb the mountains. The Cretans of that time did not enjoy an enviable reputation among the surrounding peoples. Nevertheless, Jesus and Ganid won many souls to higher levels of thinking and living and thus laid the foundation for the quick reception of the later gospel teachings when the first preachers from Jerusalem arrived. Jesus loved these Cretans, notwithstanding the harsh words which Paul later spoke concerning them when he subsequently sent Titus to the island to reorganize their churches.
130:5.1 (1436.2) 旅行者前往克里特島只有一個目的，那就是遊玩、在島上漫步以及爬山。那時的克里特人在周邊民族中並未享有值得羡慕的聲譽。儘管如此，耶穌和甘尼德仍引領了許多靈魂邁向思維與生活方式的更高層次，從而為日後來自耶路撒冷的早期傳道者抵達時福音教導得以被迅速接受奠定了基礎。耶穌愛這些克里特人，儘管後來保羅派提多到島上重新組織他們的教會時，關於克里特人他言辭嚴厲。
130:5.2 (1436.3) On the mountainside in Crete Jesus had his first long talk with Gonod regarding religion. And the father was much impressed, saying: “No wonder the boy believes everything you tell him, but I never knew they had such a religion even in Jerusalem, much less in Damascus.” It was during the island sojourn that Gonod first proposed to Jesus that he go back to India with them, and Ganid was delighted with the thought that Jesus might consent to such an arrangement.
130:5.2 (1436.3) 在克里特島的山坡上，耶穌首次就宗教問題與戈納德進行了一番長談。這位父親深感欽佩，他說道：「難怪這孩子對您告訴他的一切都深信不疑，但我從來不知道甚至在耶路撒冷曾有過這樣的一種宗教，更不用說在大馬士革了。」正是在島上逗留期間，戈納德第一次向耶穌提議他與他們一起返回印度；想到耶穌或許會同意這樣的一種安排，甘尼德非常高興。
130:5.3 (1436.4) One day when Ganid asked Jesus why he had not devoted himself to the work of a public teacher, he said: “My son, everything must await the coming of its time. You are born into the world, but no amount of anxiety and no manifestation of impatience will help you to grow up. You must, in all such matters, wait upon time. Time alone will ripen the green fruit upon the tree. Season follows season and sundown follows sunrise only with the passing of time. I am now on the way to Rome with you and your father, and that is sufficient for today. My tomorrow is wholly in the hands of my Father in heaven.” And then he told Ganid the story of Moses and the forty years of watchful waiting and continued preparation.
130:5.3 (1436.4) 一天，當甘尼德問耶穌為何他未投身於做公眾導師的工作時，他說道：「我的孩子，一切都必須等待時機的到來。你出生在這個世界上，但再多的焦慮、再不耐煩的表現都不會幫助你長大。在所有這些事情上，你必須等待時機。時間本身會令樹上青澀的果子成熟。四季更迭，日出日落，都只伴隨時間的流逝。我此時正與你和你父親一同前往羅馬，那對今日而言已足夠。我的明日完全交在我天父的手中。」然後他向甘尼德講述了摩西的故事，以及四十年充滿警醒的等待與持續的準備。
130:5.4 (1436.5) One thing happened on a visit to Fair Havens which Ganid never forgot; the memory of this episode always caused him to wish he might do something to change the caste system of his native India. A drunken degenerate was attacking a slave girl on the public highway. When Jesus saw the plight of the girl, he rushed forward and drew the maiden away from the assault of the madman. While the frightened child clung to him, he held the infuriated man at a safe distance by his powerful extended right arm until the poor fellow had exhausted himself beating the air with his angry blows. Ganid felt a strong impulse to help Jesus handle the affair, but his father forbade him. Though they could not speak the girl’s language, she could understand their act of mercy and gave token of her heartfelt appreciation as they all three escorted her home. This was probably as near a personal encounter with his fellows as Jesus ever had throughout his entire life in the flesh. But he had a difficult task that evening trying to explain to Ganid why he did not smite the drunken man. Ganid thought this man should have been struck at least as many times as he had struck the girl.
130:5.4 (1436.5) 在他們造訪佳澳港時發生了一件事情，甘尼德永生難忘；對這段經歷的回憶總使他希望自己可以做點什麼來改變他祖國印度的種姓制度。一個醉醺醺的堕落之徒在公路上攻擊一個女奴。當耶穌看到這個女孩的困境，他衝上前將這個少女拉開，讓她不被這個瘋漢攻擊。在這個受驚的孩子緊緊靠著他時，他伸出自己強健的右臂將這個狂怒的男子擋在安全距離之外，直到這個可憐的傢伙憤怒地對著空氣揮拳至力竭。甘尼德感到一股強烈的衝動，想要上前幫耶穌處理這件事，但他父親制止了他。儘管他們不會說這女孩的語言，但當他們三人一起護送她回家時，她能理解他們的仁慈行為，並以某種方式表達了她由衷的感謝。這可能是耶穌整個肉身生命中最接近與同儕個人性相遇的一次。但那晚他有一個艱巨的任務，那就是嘗試向甘尼德解釋他為何沒有打那個醉漢。甘尼德認為，這個人打了女孩幾下，他就應該挨幾下揍。
130:6.1 (1437.1) While they were up in the mountains, Jesus had a long talk with a young man who was fearful and downcast. Failing to derive comfort and courage from association with his fellows, this youth had sought the solitude of the hills; he had grown up with a feeling of helplessness and inferiority. These natural tendencies had been augmented by numerous difficult circumstances which the lad had encountered as he grew up, notably, the loss of his father when he was twelve years of age. As they met, Jesus said: “Greetings, my friend! why so downcast on such a beautiful day? If something has happened to distress you, perhaps I can in some manner assist you. At any rate it affords me real pleasure to proffer my services.”
130:6.1 (1437.1) 他們在山上時，耶穌與一個心懷恐懼、情緒低落的青年人進行了一番長談。因無法從與同儕的交往中獲得安慰與勇氣，這個年輕人便尋求群山的孤寂；他是帶著一種無助感和自卑感長大的。這些天然傾向因這孩子在成長過程中遇到的許多艱難境遇而加劇，特別是他十二歲時失去了父親。他們相遇時，耶穌說：「問候你，我的朋友！在這樣一個美好的日子，為何如此沮喪？若有什麽事令你苦惱，或許我能以某種方式帮到你。無論如何，奉上我的服務，會使我由衷地喜悅。」
130:6.2 (1437.2) The young man was disinclined to talk, and so Jesus made a second approach to his soul, saying: “I understand you come up in these hills to get away from folks; so, of course, you do not want to talk with me, but I would like to know whether you are familiar with these hills; do you know the direction of the trails? and, perchance, could you inform me as to the best route to Phenix?” Now this youth was very familiar with these mountains, and he really became much interested in telling Jesus the way to Phenix, so much so that he marked out all the trails on the ground and fully explained every detail. But he was startled and made curious when Jesus, after saying good-bye and making as if he were taking leave, suddenly turned to him, saying: “I well know you wish to be left alone with your disconsolation; but it would be neither kind nor fair for me to receive such generous help from you as to how best to find my way to Phenix and then unthinkingly to go away from you without making the least effort to answer your appealing request for help and guidance regarding the best route to the goal of destiny which you seek in your heart while you tarry here on the mountainside. As you so well know the trails to Phenix, having traversed them many times, so do I well know the way to the city of your disappointed hopes and thwarted ambitions. And since you have asked me for help, I will not disappoint you.” The youth was almost overcome, but he managed to stammer out, “But—I did not ask you for anything—” And Jesus, laying a gentle hand on his shoulder, said: “No, son, not with words but with longing looks did you appeal to my heart. My boy, to one who loves his fellows there is an eloquent appeal for help in your countenance of discouragement and despair. Sit down with me while I tell you of the service trails and happiness highways which lead from the sorrows of self to the joys of loving activities in the brotherhood of men and in the service of the God of heaven.”
130:6.2 (1437.2) 這個年輕人不願交談，因此耶穌再次嘗試觸及他的靈魂，說道：「我理解你是為了遠離人群而來到山中，所以你當然不想與我交談。不過，我想知道你是否熟悉這些山丘，你知道這些山路的方向嗎？或許你能告知我去費尼克斯的最佳路線？」且說這個年輕人非常熟悉這些山嶺，他起了極大的興趣，很熱心地告訴耶穌通往費尼克斯的路，甚至在地上畫出所有山路，並詳細解釋每一細節。但他感到很驚訝和好奇，因為耶穌在辭別、似乎要離開時突然轉向他，說道：「我非常明白，你希望獨自一人面對自己的悲傷；然而，我得到你如此慷慨的幫助——幫我找到前往費尼克斯的最佳路線，然後卻不假思索地離你而去，不曾稍作努力來回應你的呼求——你在呼求關於通往天命目標之最佳路線的幫助與指導，你停留在山腰時，內心在尋求這一最佳路線——於我而言，這既不仁慈，也不公平。正如你很清楚地知道通往費尼克斯的山路，你已走過許多次了，我也很清楚地知道通往你希望落空、抱負受挫之城的道路。既然你已向我尋求幫助，我不會令你失望。」這個年輕人幾乎被征服了，但他還是勉力結巴地說道，「不過——我並未向你要過任何東西。」耶穌溫柔地將一隻手放在他肩上，說道：「不，孩子，你不是用言語、而是用渴望的眼神向我的心靈發出呼求的。我的孩子，對於一個愛自己同胞的人而言，在你充滿沮喪與失望的表情中，就有一種求助的強烈呼求。且和我一同坐下來，讓我告訴你那些將人從自我的悲傷導向喜悅的服務小徑與幸福大道——在人類兄弟情誼中以及為天堂之神服務中充滿愛之活動所帶來的喜悅。」
130:6.3 (1437.3) By this time the young man very much desired to talk with Jesus, and he knelt at his feet imploring Jesus to help him, to show him the way of escape from his world of personal sorrow and defeat. Said Jesus: “My friend, arise! Stand up like a man! You may be surrounded with small enemies and be retarded by many obstacles, but the big things and the real things of this world and the universe are on your side. The sun rises every morning to salute you just as it does the most powerful and prosperous man on earth. Look—you have a strong body and powerful muscles—your physical equipment is better than the average. Of course, it is just about useless while you sit out here on the mountainside and grieve over your misfortunes, real and fancied. But you could do great things with your body if you would hasten off to where great things are waiting to be done. You are trying to run away from your unhappy self, but it cannot be done. You and your problems of living are real; you cannot escape them as long as you live. But look again, your mind is clear and capable. Your strong body has an intelligent mind to direct it. Set your mind at work to solve its problems; teach your intellect to work for you; refuse longer to be dominated by fear like an unthinking animal. Your mind should be your courageous ally in the solution of your life problems rather than your being, as you have been, its abject fear-slave and the bond servant of depression and defeat. But most valuable of all, your potential of real achievement is the spirit which lives within you, and which will stimulate and inspire your mind to control itself and activate the body if you will release it from the fetters of fear and thus enable your spiritual nature to begin your deliverance from the evils of inaction by the power-presence of living faith. And then, forthwith, will this faith vanquish fear of men by the compelling presence of that new and all-dominating love of your fellows which will so soon fill your soul to overflowing because of the consciousness which has been born in your heart that you are a child of God.
130:6.3 (1437.3) 到了這時，這個年輕人非常渴望與耶穌交談，他跪下來懇求耶穌幫助他，給他指路，讓他可以逃離自己悲傷、失敗的世界。耶穌說道：「我的朋友，快起來！像男子漢一樣站起來！你或許會被眾多微小的敵對面所包圍，因重重障礙而受阻，但這個世界和宇宙中的大事、真實之事都站在你這一邊。太陽每天早上升起向你致敬，就如它向世界上最有影響力、最富裕的人致敬。你看——你體格強健，肌肉有力——你的身體條件優於常人。當然，當你只是坐在山坡這裡為你真實或是想像的不幸悲傷，這身體條件幾乎毫無用處。但只要你立刻前往大事正待完成之處，就可以用你的身體做大事。你試圖逃離你不快樂的自我，但這是不可能做到的。你及你生活中的問題是真實的；只要你活著，你就無法逃離它們。但再看一下，你的頭腦是清晰、有能力的。你強健的身體有著一個聰明的頭腦指導它。運用你的頭腦去解決身體所遇到的問題，教導你的智力為你工作，不要再像無思考能力的動物那樣任由恐懼支配。你的頭腦應是你解決生活中問題時勇敢的盟友，而不該像你之前那樣，淪為恐懼的卑微奴隸、被沮喪與挫敗束縛的奴僕。但最有價值的是，你真實成就的潛力是活在你之內的靈，若你能將這個靈從恐懼的禁錮中釋放出來，它將激發、啟發你的頭腦去控制其自身，並使身體更加活躍，從而使你的靈性本質能藉由鮮活信仰的力量-臨在將你從不作為之惡中拯救出來。然後，這種信仰會立即通過那新的、主導一切的對自己同胞的愛，徹底征服對人的恐懼；而這愛將會很快充滿你的靈魂，滿溢出來，因為「你是神的孩子」這種意識已在你心中生出。
130:6.4 (1438.1) “This day, my son, you are to be reborn, re-established as a man of faith, courage, and devoted service to man, for God’s sake. And when you become so readjusted to life within yourself, you become likewise readjusted to the universe; you have been born again—born of the spirit—and henceforth will your whole life become one of victorious accomplishment. Trouble will invigorate you; disappointment will spur you on; difficulties will challenge you; and obstacles will stimulate you. Arise, young man! Say farewell to the life of cringing fear and fleeing cowardice. Hasten back to duty and live your life in the flesh as a son of God, a mortal dedicated to the ennobling service of man on earth and destined to the superb and eternal service of God in eternity.”
130:6.4 (1438.1) 「今日，我的孩子，因神之故，你將重生，並重新確立自己為一個有信仰、有勇氣且全心為人服務之人。當你得以重新與自己的內在生命調適，你也同樣與宇宙調適了；你已重生——由靈而生——從今以後，你的整個人生將充滿勝利的成就。煩惱將會鼓舞你，失望會驅策你，困難會挑戰你，障礙會激勵你。站起來，年輕人！告別充滿畏縮恐懼與逃避怯懦的生活。快快回到職責中，在肉身中活出神之子的生命——作為一個凡人，在世上投身於对人的崇高服務，且註定會在永恆中投入对神的傑出而永恆的服務。」
130:6.5 (1438.2) And this youth, Fortune, subsequently became the leader of the Christians in Crete and the close associate of Titus in his labors for the uplift of the Cretan believers.
130:6.5 (1438.2) 這個名叫福瓊的年輕人後來成為克里特島基督徒的領導者，並在提多提升克里特人信徒的工作中成为他的親密夥伴。
130:6.6 (1438.3) The travelers were truly rested and refreshed when they made ready about noon one day to sail for Carthage in northern Africa, stopping for two days at Cyrene. It was here that Jesus and Ganid gave first aid to a lad named Rufus, who had been injured by the breakdown of a loaded oxcart. They carried him home to his mother, and his father, Simon, little dreamed that the man whose cross he subsequently bore by orders of a Roman soldier was the stranger who once befriended his son.
130:6.6 (1438.3) 旅人們在昔蘭尼停留了兩天，真正得到了休息，恢復了精神，在一天中午做好了準備，啟航向北非的迦太基出發。正是在這裡，耶穌和甘尼德對一個名叫魯弗斯的少年施予了急救，他因一輛滿載的牛車損壞而受了傷。他們把他背回家交給了他的母親和父親西門——西門做夢也不會想到，他後來奉一個羅馬士兵的命令去代為背負其十字架的那個人，就是曾友善對待他兒子的那個陌生人。
130:7.1 (1438.4) Most of the time en route to Carthage Jesus talked with his fellow travelers about things social, political, and commercial; hardly a word was said about religion. For the first time Gonod and Ganid discovered that Jesus was a good storyteller, and they kept him busy telling tales about his early life in Galilee. They also learned that he was reared in Galilee and not in either Jerusalem or Damascus.
130:7.1 (1438.4) 在前往迦太基的途中，耶穌大部分時間都在與同行者們談論社會、政治與商業方面的東西，對宗教隻字不提。戈納德和甘尼德第一次發現耶穌是一個很會講故事的人，於是不斷請他講述他早年在加利利生活的故事。他們還得知他是在加利利長大的，而不是在耶路撒冷或是大馬士革。
130:7.2 (1438.5) When Ganid inquired what one could do to make friends, having noticed that the majority of persons whom they chanced to meet were attracted to Jesus, his teacher said: “Become interested in your fellows; learn how to love them and watch for the opportunity to do something for them which you are sure they want done,” and then he quoted the olden Jewish proverb—“A man who would have friends must show himself friendly.”
130:7.2 (1438.5) 甘尼德注意到他們遇到的大多數人都會被耶穌吸引，於是他詢問，一個人怎麼才能交朋友；他的老師回答道：「對你的同伴產生興趣；學習如何愛他們，並留意機會，為他們做一些你確定他們想要事成之事。」然後他引用了古猶太格言—— 「想要擁有朋友的人，自身須得表現出友好。」
130:7.3 (1439.1) At Carthage Jesus had a long and memorable talk with a Mithraic priest about immortality, about time and eternity. This Persian had been educated at Alexandria, and he really desired to learn from Jesus. Put into the words of today, in substance Jesus said in answer to his many questions:
130:7.3 (1439.1) 在迦太基，耶穌與一位密特拉教祭司進行了一場關於永生、關於時間與永恆的令人難忘的長談。這個波斯人曾在亞歷山卓受教育，他真的渴望向耶穌學習。用如今的話來說，耶穌在回答他的許多問題時實質上說的是：
130:7.4 (1439.2) Time is the stream of flowing temporal events perceived by creature consciousness. Time is a name given to the succession-arrangement whereby events are recognized and segregated. The universe of space is a time-related phenomenon as it is viewed from any interior position outside of the fixed abode of Paradise. The motion of time is only revealed in relation to something which does not move in space as a time phenomenon. In the universe of universes Paradise and its Deities transcend both time and space. On the inhabited worlds, human personality (indwelt and oriented by the Paradise Father’s spirit) is the only physically related reality which can transcend the material sequence of temporal events.
130:7.4 (1439.2) 時間是受造物意識所覺察到的流動著的暫時性事件之流。時間是給順序-安排起的一個名字，多個事件藉由順序-安排得以被識別與分開。空間宇宙，從天堂這一固定居所以外的任何一個內部位置看它時，它是一種與時間相關的現象。時間的移動，唯有相對於某種作為時間現象、且在空間中不移動的事物，才會顯現出來。在眾多宇宙所組成的宇宙中，天堂及其神靈超越了時間與空間。在眾多有居住者的世界中，人類人格（被天堂之父的靈所內住與指引），是唯一能超越暫時性事件之物質性順序的、與物質相關的實相。
130:7.5 (1439.3) Animals do not sense time as does man, and even to man, because of his sectional and circumscribed view, time appears as a succession of events; but as man ascends, as he progresses inward, the enlarging view of this event procession is such that it is discerned more and more in its wholeness. That which formerly appeared as a succession of events then will be viewed as a whole and perfectly related cycle; in this way will circular simultaneity increasingly displace the onetime consciousness of the linear sequence of events.
130:7.5 (1439.3) 動物感知時間的方式與人不同；即便是人，由於他片面而又局限的視野，時間顯現為一連串相繼發生的事件；但隨著人的揚升，隨著他向內進展，對這種事件行列的日益擴展的視野，使這事件行列越來越以其整體性清晰可辨。那先前看似是一連串相繼發生的事件，屆時將被視為一個整體的、各部分完美關聯的圈；就這樣，繞圈的同時性將逐步取代之前事件線性序列這種意識。
130:7.6 (1439.4) There are seven different conceptions of space as it is conditioned by time. Space is measured by time, not time by space. The confusion of the scientist grows out of failure to recognize the reality of space. Space is not merely an intellectual concept of the variation in relatedness of universe objects. Space is not empty, and the only thing man knows which can even partially transcend space is mind. Mind can function independently of the concept of the space-relatedness of material objects. Space is relatively and comparatively finite to all beings of creature status. The nearer consciousness approaches the awareness of seven cosmic dimensions, the more does the concept of potential space approach ultimacy. But the space potential is truly ultimate only on the absolute level.
130:7.6 (1439.4) 空間因受時間制約，有七種不同的空間概念。空間以時間來度量，而非時間以空間來度量。科學家的困惑出自於未能認識空間實相。空間不僅只是一個有關宇宙物體間關聯性中所具變化的智性概念。空間不是空的，人類所知的、唯一能部分超越空間的是心智。心智可以獨立於物質物體間空間關聯性這一概念而運作。對於所有具有受造物地位的存有而言，空間是相對且相較而言有限的。意識越接近對七個宇宙維度的覺知，潛在空間的概念就越接近終極性。但空間潛能僅在絕對性層次上是真正終極性的。
130:7.7 (1439.5) It must be apparent that universal reality has an expanding and always relative meaning on the ascending and perfecting levels of the cosmos. Ultimately, surviving mortals achieve identity in a seven-dimensional universe.
130:7.7 (1439.5) 很顯然，在諸揚升與完美化中的宇宙層次上，宇宙實相有著一種不斷擴展且始終相對性的意義。最終，續存的凡人會在一個七維宇宙中達成身份。
130:7.8 (1439.6) The time-space concept of a mind of material origin is destined to undergo successive enlargements as the conscious and conceiving personality ascends the levels of the universes. When man attains the mind intervening between the material and the spiritual planes of existence, his ideas of time-space will be enormously expanded both as to quality of perception and quantity of experience. The enlarging cosmic conceptions of an advancing spirit personality are due to augmentations of both depth of insight and scope of consciousness. And as personality passes on, upward and inward, to the transcendental levels of Deity-likeness, the time-space concept will increasingly approximate the timeless and spaceless concepts of the Absolutes. Relatively, and in accordance with transcendental attainment, these concepts of the absolute level are to be envisioned by the children of ultimate destiny.
130:7.8 (1439.6) 物質性起源之心智所持有的時空概念，註定會隨著具備意識與構想能力的人格揚升至諸宇宙的各個層次，而經歷連續的擴展。當人達至介於物質性和靈性存在層面之間的心智時，他對時空的觀念將在感知品質和經驗數量上都得到極大的擴展。一個持續提升之屬靈人格所持有的不斷擴展的宇宙概念，是洞見深度與意識廣度這兩方面的增進所帶來的。隨著人格向上、向內持續前進，進入似神靈的各超越性層次，時空概念將會日益趨近諸絕對者那無時間、無空間的概念。這些絕對層次的概念，註定會相對性地、並依照超越性達成的程度，被終極性天命子女們所預見。
130:8.1 (1440.1) The first stop on the way to Italy was at the island of Malta. Here Jesus had a long talk with a downhearted and discouraged young man named Claudus. This fellow had contemplated taking his life, but when he had finished talking with the scribe of Damascus, he said: “I will face life like a man; I am through playing the coward. I will go back to my people and begin all over again.” Shortly he became an enthusiastic preacher of the Cynics, and still later on he joined hands with Peter in proclaiming Christianity in Rome and Naples, and after the death of Peter he went on to Spain preaching the gospel. But he never knew that the man who inspired him in Malta was the Jesus whom he subsequently proclaimed the world’s Deliverer.
130:8.1 (1440.1) 去往義大利途中停留的第一站是馬爾他島。在這裡，耶穌與一個消沉、灰心的年輕人進行了一番長談，這個年輕人名叫克勞德斯。這個小夥子曾想過自殺；但當他與這位大馬士革文士交談後，他說道：「我要像一個男子漢一樣面對人生，我不再當懦夫。我要回到我的族人中去，重新開始一切。」不久後，他成為犬儒學派的一個熱忱傳道者；再後來，他與彼得攜手合作，在羅馬和那不勒斯宣揚基督教；在彼得死後，他繼續去往西班牙宣揚福音。但他從不知道，在馬爾他鼓舞他的那個人，就是他後來宣揚為世界拯救者的耶穌。
130:8.2 (1440.2) At Syracuse they spent a full week. The notable event of their stop here was the rehabilitation of Ezra, the backslidden Jew, who kept the tavern where Jesus and his companions stopped. Ezra was charmed by Jesus’ approach and asked him to help him come back to the faith of Israel. He expressed his hopelessness by saying, “I want to be a true son of Abraham, but I cannot find God.” Said Jesus: “If you truly want to find God, that desire is in itself evidence that you have already found him. Your trouble is not that you cannot find God, for the Father has already found you; your trouble is simply that you do not know God. Have you not read in the Prophet Jeremiah, ‘You shall seek me and find me when you shall search for me with all your heart’? And again, does not this same prophet say: ‘And I will give you a heart to know me, that I am the Lord, and you shall belong to my people, and I will be your God’? And have you not also read in the Scriptures where it says: ‘He looks down upon men, and if any will say: I have sinned and perverted that which was right, and it profited me not, then will God deliver that man’s soul from darkness, and he shall see the light’?” And Ezra found God and to the satisfaction of his soul. Later, this Jew, in association with a well-to-do Greek proselyte, built the first Christian church in Syracuse.
130:8.2 (1440.2) 他們在錫拉庫扎待了整整一星期。他們在此停留期間值得注意的事件是墮落的猶太人以斯拉的改過自新，他經營著耶穌與同伴們逗留的客棧。以斯拉被耶穌待人的態度所吸引，便請求耶穌幫助他回歸對以色列的信仰。他表達了他的無望感，說道：「我想成為亞伯拉罕真正的後代，但我找不到神。」耶穌說：「若你真的想要找到神，那麼這渴望本身便證明你已找到他了。你的問題不是找不到神，因為上父已找到了你；你的問題很簡單，就是你不了解神。你難道沒有在《先知耶利米書》中讀到過『你們要尋找我，只要一心尋求，就必尋見』？這同一位先知不是還說過：『我必賜給你們一顆認識我的心，知道我就是主；你們要做我的子民，我要親自做你們的神』嗎？難道你未在經文中讀到過這段話：『他俯視世人；若有任何人說：我犯了罪，顛倒是非，這竟與我無益；神便會將那人的靈魂從黑暗中解救出來，他必見到光明』？ 」以斯拉找到了神，也使他的靈魂得到了滿足。後來，這個猶太人與一個富有的希臘人改信仰者聯合建造了錫拉庫扎的第一座基督教教堂。
130:8.3 (1440.3) At Messina they stopped for only one day, but that was long enough to change the life of a small boy, a fruit vendor, of whom Jesus bought fruit and in turn fed with the bread of life. The lad never forgot the words of Jesus and the kindly look which went with them when, placing his hand on the boy’s shoulder, he said: “Farewell, my lad, be of good courage as you grow up to manhood and after you have fed the body learn how also to feed the soul. And my Father in heaven will be with you and go before you.” The lad became a devotee of the Mithraic religion and later on turned to the Christian faith.
130:8.3 (1440.3) 在墨西拿他們僅停留了一天，但那已長到足以改變一個小男孩的一生，這個小男孩是個賣水果的小販，耶穌從他那裡買了水果，並回饋以生命之糧。這個孩子從未忘記耶穌的話語，以及他說這番話時的親切表情，當時他把手放在男孩肩上，說道：「再見了，我的孩子。當你長大成人，要勇敢；餵養了身體之後，也要學習如何餵養靈魂。我天上的父將會與你同在，並走在你前面。」這個孩子成為了密特拉教信徒，後來轉向了基督教信仰。
130:8.4 (1440.4) At last they reached Naples and felt they were not far from their destination, Rome. Gonod had much business to transact in Naples, and aside from the time Jesus was required as interpreter, he and Ganid spent their leisure visiting and exploring the city. Ganid was becoming adept at sighting those who appeared to be in need. They found much poverty in this city and distributed many alms. But Ganid never understood the meaning of Jesus’ words when, after he had given a coin to a street beggar, he refused to pause and speak comfortingly to the man. Said Jesus: “Why waste words upon one who cannot perceive the meaning of what you say? The spirit of the Father cannot teach and save one who has no capacity for sonship.” What Jesus meant was that the man was not of normal mind; that he lacked the ability to respond to spirit leading.
130:8.4 (1440.4) 他們終於抵達那不勒斯，並感覺他們離的目的地羅馬不遠了。戈納德在那不勒斯有許多業務要處理；耶穌除了擔任翻譯的時間之外，他和甘尼德閒暇時便觀光和探索這座城市。甘尼德越來越擅於發現那些顯出有需要的人。他們在這個城市發現了許多貧困狀況，發了許多救濟金。但甘尼德始終未能理解耶穌當時話語的含義——當時耶穌給了一個街頭乞丐一個硬幣，卻不肯停下來向這個人說點安慰的話。耶穌說道：「為什麼要把話浪費在一個無法理解你所說話語的人身上呢？上父之靈無法教導與拯救一個沒有能力接受子民身份的人。」耶穌的意思是：這個人並不具備正常心智，他缺乏回應靈性引領的能力。
130:8.5 (1441.1) There was no outstanding experience in Naples; Jesus and the young man thoroughly canvassed the city and spread good cheer with many smiles upon hundreds of men, women, and children.
130:8.5 (1441.1) 在那不勒斯沒有什麼特別突出的經歷；耶穌和這個年輕人仔細走訪了全城，並以許多微笑向數以百計的男人、女人和孩子傳遞喜樂。
130:8.6 (1441.2) From here they went by way of Capua to Rome, making a stop of three days at Capua. By the Appian Way they journeyed on beside their pack animals toward Rome, all three being anxious to see this mistress of empire and the greatest city in all the world.
130:8.6 (1441.2) 從這裡，他們取道卡普阿前往羅馬，在卡普阿停留了三天。他們沿著亞壁古道，與馱獸一起繼續朝羅馬行進，三人都熱切期盼見到這位帝國的女主人與世界上最偉大的城市。