Paper 130
On the Way to Rome
第130篇
前往羅馬的路上
130:0.1 (1427.1) 羅馬世界之行耗費了耶穌世上生命第二十八年的大部分時間和第二十九年的全部時間。耶穌和兩個來自印度的當地人——戈諾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。他們按照計劃踏上了他們的旅程，並在次年（西元23年）12月10日在波斯灣的查拉克斯市，耶穌與父子告別。
130:0.2 (1427.2) 他們從耶路撒冷經由約帕前往該撒利亞。在該撒利亞，他們乘船前往亞歷山卓。從亞歷山卓，他們航行至克里特島的拉西亞。從克里特島他們航行到迦太基，短暫停靠古利奈。在迦太基，他們乘船前往那不勒斯，停靠馬爾他、敘拉古和墨西拿。從那不勒斯他們前往卡普阿，從那裡他們經由阿庇亞道前往羅馬。
130:0.3 (1427.3) 他們在羅馬逗留之後，他們經由陸路前往塔蘭托，然後從那裡乘船前往希臘的雅典，在尼科波利斯和哥林多停留。從雅典他們經由特羅亞前往以弗所。從以弗所他們乘船前往賽普勒斯，中途停靠羅德島。他們在賽普勒斯造訪並休息了相當長的時間，之後乘船前往敘利亞的安提阿。從安提阿他們往南前行至西頓，然後前往大馬士革。從那裡他們隨商隊前往美索不達米亞，經過塔普薩庫斯和拉里薩。他們在巴比倫花了些時間，訪問了烏爾及其它地方，然後前往蘇薩。從蘇薩他們前往查拉克斯，從那裡戈諾德和甘尼德啟航前往印度。
130:0.4 (1427.4) 正是在大馬士革工作的四個月裡，耶穌學會了戈諾德和甘尼德所說語言的基礎。在那裡，他大部分時間都在將希臘文翻譯成印度的一種語言，這項工作得到了來自戈諾德家鄉地區的一位當地人的協助。
130:0.5 (1427.5) 在這趟地中海旅行中，耶穌每天花大約半天的時間教導甘尼德，並在戈諾德的商務會議和社交活動中擔任翻譯。每天剩下可供他支配的時間，他都用來與他的同胞建立那些密切的個人接觸，那些與該領域凡人的親密往來，如此描繪了他在公開侍奉前的這些年期間活動的特徵。
130:0.6 (1427.6) 透過第一手的觀察和實際的接觸，耶穌熟悉了西方和黎凡特較高物質性和智性文明；從戈諾德和他聰明的兒子身上，他學到了許多關於印度和中國的文明與文化，因為本身是印度公民的戈諾德，曾三次對黃種人帝國進行過廣泛的旅行。
130:0.7 (1427.7) 甘尼德這年輕人在這段長時間且親密的往來期間從耶穌身上學到了許多。他們彼此間發展出了深厚的感情，這小男孩的父親多次試圖說服耶穌與他們一起返回印度，但耶穌總是以必須回到他在巴勒斯坦的家人身邊為理由婉拒。
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) 在他們的約帕停留期間，耶穌遇到了加迪亞，一位為製革商西門工作的非利士翻譯。戈諾德在美索不達米亞的代理商們與這位西門有很多生意往來；因此戈諾德和他兒子希望在他們前往該撒利亞的路上拜訪他。當他們在約帕逗留時，耶穌和加迪亞成了親密的朋友。這個年輕的非利士人是一個真理尋求者。耶穌則是一個真理給予者；對於玉苒廈上的那代人來說，他就是真理。當一個偉大的真理尋求者和一個偉大的真理給予者相遇時，結果便是一種源於出嶄新真理之體驗的偉大且解放性的啟蒙。
130:1.2 (1428.2) 某一天的晚餐後，耶穌和這個年輕的非利士人在海邊漫步，加迪亞不知道這位「大馬士革文士」對希伯來傳說如此精通，向耶穌指出了據說是約拿曾從那裡踏上他命運多舛的他施之旅的船隻停靠處。當他結束他的講述時，他問了耶穌這個問題：「但你認為大魚真的吞下了約拿嗎？ 」耶穌察覺到這個年青人的生活深受這一傳說的巨大影響，而且對它的沉思使他對於試圖逃避責任的愚蠢留下深刻的印象；耶穌因此並未說任何可能會突然摧毀加迪亞現有對實際生活動機基礎的話。在回答這個問題時，耶穌說道：「我的朋友，我們都是約拿，都有要依照神的意志去過的生活，每當我們藉由逃向遙遠的誘惑而避開當前的生活責任時，我們由此將自身置身於那些不受真理權能和正義力量所引導之影響的直接控制下。逃避責任就是真理的犧牲。躲避光與生命的服務，只會導致自私所帶來巨大困難的那些令人痛苦的衝突，它最終會導致黑暗和死亡，除非這些背棄神的約拿願意回心轉意去尋求神和他的善，即便是當他們處於絕望的深淵中。當這些心灰意冷的靈魂真誠地尋求神——渴望真理和正義，沒有什麼能將他們進一步囚禁。無論他們已陷入何等深淵，當他們全心全意尋求光時，天上的上主神之靈將會把他們從囚禁中解脫出來；生活中的邪惡環境會將他們吐到充滿嶄新機會之地，讓他們重新服務並更明智地生活。 」
130:1.3 (1428.3) 加迪亞被耶穌的教導深深打動，他們在海邊長談至深夜，在他們回到自己的住處之前，他們一起祈禱，並且為彼此祈禱。正是這位加迪亞聽了後來彼得的講道，成了拿撒勒耶穌的篤信者，並於一天晚上在多加的家中與彼得進行了一場難忘的辯論。加迪亞與富有的皮革商人西門最終決定信奉基督教有很大關係。
130:1.4 (1428.4) （在這篇關於耶穌在此次地中海之旅中與他凡人同伴之個人工作的敘述中，我們將依照我們的許可，將他的話語翻譯成在本次發表時玉苒廈上流行的現代用語。 ）
130:1.5 (1429.1) 耶穌與加迪亞的最後一次閒談是關於善與惡的討論。這個年輕的非利士人因為世間善惡並存而產生了不公正的感覺，並因此而感到困擾。他說道：「神若是無限善良的，為何允許我們遭受邪惡所帶來的悲痛；究竟，誰創造了邪惡呢？ 」在當時許多人仍相信神創造了善，也創造了惡，不過耶穌從未教導這過這類的錯誤。在回答這個問題時，耶穌說：「我的兄弟，神就是愛，因此他必定是善的，他的善是如此偉大和真實，以致它無法包含渺小而又不真實的邪惡之事。神是如此純然地善良，以致在他之內絕無負面邪惡可存在之處。邪惡是那些抗拒善、拒絕美和不忠於真的人之不成熟的選擇和欠考慮的失策。邪惡只是不成熟導致的適應不良以及無知所帶來的破壞性和扭曲性影響。邪惡是不明智地拒絕光明後隨之而來不可避免的黑暗。邪惡是黑暗和不實的，當它被有意識地接納並蓄意認可時，就成了罪惡。 」
130:1.6 (1429.2) 「你的天父，經由賦予你在真理和謬誤之間做出選擇的能力，創造出了光與生命之正道的潛在負面；但這種邪惡所帶來的謬誤實際上並不存在，除非智性受造物透過錯誤選擇生命之道而決心要使其存在的這樣時刻來到。之後，這些邪惡又會藉由這類存心反叛受造物明知故犯的選擇而被提升為罪惡。這就是為什麼我們的天父允許善惡並存直到生命盡頭，就像大自然允許麥子和稗子一起生長直到收穫時節。 」在他們隨後的討論已使得這些重要陳述的真正含義在他的心中變得清晰之後，加迪亞非常滿意耶穌對於他問題的回答。
130:2.1 (1429.3) 耶穌和他的朋友們在該撒利亞逗留的時間超過了預期，因為發現他們所打算搭乘船隻的一個巨大舵槳有裂開的危險。當正在製造新舵槳時，船長決定留在港口。由於這項任務缺乏熟練的木工，因此耶穌自願幫忙。在傍晚期間，耶穌和他的朋友們沿著做為環港散步道的美麗城牆漫步。甘尼德非常喜歡耶穌對城市供水系統以及利用潮汐來沖洗城市街道和下水道的技術所提出的解釋。這位來自印度的年輕人對坐落在高地上的奧古斯都神廟印象深刻，神廟頂部矗立著羅馬皇帝的巨型雕像。在他們停留的第二個下午，他們三個人參加了一場在可容納兩萬人的巨大圓形露天劇場的演出，那天晚上他們前往劇院觀看了一場希臘戲劇。這些是甘尼德第一次見到這類的表演，他向耶穌問了許多關於它們的問題。在第三天早上，他們正式拜訪了總督府，因為該撒利亞是巴勒斯坦的首府以及羅馬財務長官的居住地。
130:2.2 (1429.4) 在他們住的小旅館裡也住著一位來自蒙古的商人，由於這位遠東人的希臘語說得相當好，耶穌與他有過幾次長談。這個人對耶穌的生活哲學印象非常深刻，從未忘記他關於「透過每天順從於天父意志的方式，在世上過天國般的生活」的智慧話語。這位商人是個道教徒，因此他成為一個萬有性神靈教義的堅定信徒。當他回到蒙古時，他開始向他的鄰居以及他的商業夥伴們傳授這些先進的真理，作為這些活動的直接結果，他的長子決定成為一個道士。這個年輕人在他一生中為先進真理發揮了巨大的影響，他的一個兒子和一個孫子也跟隨他的腳步，他們同樣致力效忠於「一神」的教義——天上的至高支配者。
130:2.3 (1430.1) 雖然總部設在非拉鐵非的早期基督教會的東部分支比耶路撒冷的弟兄們更忠實地遵循耶穌的教導，但遺憾的是，沒有像彼得這樣的人進入中國，或是像保羅這樣的人進入印度，那裡的靈性土壤在當時非常適合播下新天國的福音種子。耶穌的這些教導，正如非拉鐵非人所持有的那樣，本可同樣立即有效地吸引靈性飢渴的亞洲民族的心智，就像彼得和保羅在西方所宣揚的一樣。
130:2.4 (1430.2) 某一天，與耶穌一起忙於舵槳工作的其中一位年輕人，對於當他們在船塢中辛勤工作時耶穌不時無意中說出的話語產生了濃厚興趣。當耶穌暗示天上的「父」關心他世上子女的福祉時，這個年輕的希臘人阿納克桑德說：「若眾神關心我，那麼為何他們不把這工作坊裡殘酷不公的領班免職？ 」他對耶穌以下的回答驚訝不已：「既然你知道仁慈之道並重視正義，或許眾神已將這個犯錯之人帶到你附近，好讓你可以引導他走上更好的道路。也許你就是那鹽，能使這位兄弟更為眾人所接受；也就是說，如果你尚未失去你的味道的話。實際上，這個人是你的主人，因為他的邪惡行為對你產生了不利影響。為什麼不憑藉善的力量來堅持對惡的掌控，從而成為你們兩人之間所有關係的主人呢？ 我預測，如果你給它一個公平且充滿生機的機會，在你之內的善可以戰勝在他之內的惡。在凡人存在的過程中，最令人著迷的冒險莫過於在與錯誤和邪惡的勝利奮鬥中，享受成為靈性能量和神聖真理的物質生活夥伴所帶來的興奮。成為處於靈性黑暗中凡人的靈性之光的鮮活管道，是一種奇妙且變革性的體驗。如果你比這個人受到更多真理的祝福，那麼他的不足應該激發你。你肯定不是那種會站在海邊看著不會游泳的同胞死去而不顧的懦夫！相比於這個人在水中溺水的身體，他在黑暗中掙扎的靈魂是何等更有價值啊！」
130:2.5 (1430.3) 阿納克桑德被耶穌話語深深地打動。不久他把耶穌說過的話告訴了他的上司，那晚他們兩個就關於他們靈魂的福祉向耶穌尋求建議。後來，當基督教的訊息在該撒利亞宣揚後，這兩個人（一個希臘人和另一個羅馬人）都相信了腓力的講道，並成為他所創立教會的重要成員。後來，這位年輕的希臘人被任命為羅馬百夫哥尼流的管家，哥尼流透過彼得的侍奉而成為信徒。阿納克桑德繼續向那些處於黑暗中的人傳播光明，直到保羅在該撒利亞被囚禁的日子，當他在照顧受苦和垂死的人時，他意外地喪生於對兩萬猶太人的大屠殺中。
130:2.6 (1431.1) 到這個時候，甘尼德正開始瞭解他的私人教師如何將他的閒暇時間用於這種對於他人類同胞的不尋常之親身侍奉中，這位年輕的印度人著手探究這些持續不斷活動的動機。他問道：「為什麼你要不斷地忙於與這些與陌生人的閒談？ 」耶穌回答說：「甘尼德，對於知神之人來說，沒有人是陌生人。在找到天父的經歷中，你發現所有人都是你的兄弟，一個人享受與新發現的兄弟見面的興奮，這看起來很奇怪嗎？ 去熟悉一個人的兄弟姐妹，了解他們的問題並學會去愛他們，是至高的生活體驗。 」
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) 這是一場一直持續到深夜的討論，在這個過程中，這個年輕人要求耶穌告訴他神之意志與也被稱為意志的人類心智選擇行為之間的區別。耶穌大致上說：神之意志是神之道，是在面對任何潛在選擇時，與神的選擇結成夥伴關係。 因此，履行神之意志，是變得越來越像神的漸進經歷，而神是一切那真、美、善事物的源頭與天命。人之意志是人之道，凡人選擇去成為的和去做的一切的要義。意志是一個有自我意識存有的深思熟慮的選擇，它導致基於智性反思的決策行為。
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，耶穌和甘尼德兩人都很享受和一隻非常聰明的牧羊犬玩耍，甘尼德想要知道這隻狗是否有靈魂，牠是否有意志，在回答他的問題時，耶穌說：「這隻狗所擁有的心智是可以知道物質性的人（牠的主人），但不能知道神，神是靈；因此這隻狗並不擁有靈性本質，也無法享有靈性體驗。這隻狗或許有一種源於自然且被訓練所增強的意志，但這種心智力量並非是靈性力量，它也無法與人類意志相比，因為它不是反思性的——它並非是識別更高道德意義或選擇靈性永恆價值的結果。正是擁有這種對靈性識別和真理選擇之能力，使得凡人成為一個道德性存有，一個被賦予靈性責任之屬性和永恆續存之潛力的受造物。 」耶穌繼續解釋說，正是動物身上這種心智能力的缺乏，使得動物世界永遠不可能在時間中發展出語言，或在永恆中體驗到任何等同於人格續存的東西。由於這一天的教導結果，甘尼德再也不相信人類靈魂會轉世到動物體內。
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，甘尼德與他父親討論了這一切，而在回答戈諾德的問題時，耶穌解釋說「完全忙於判斷只與世間動物性存在之物質性問題相關之決定的人類意志，註定會在時間中滅亡。那些做出全心道德決定和無條件靈性選擇的人，因此逐漸被視為與內駐神性之靈等同，從而他們逐漸轉化成具有永恆續存的價值——神性服務的無止盡進展。 」
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) 就是在這同一天，我們第一次聽到了那個重要的真理，以現代措辭來陳述，它意味著：「意志是人類心智的一種顯現，它使主觀意識能夠客觀地表達自己，並體驗渴望成為似神般現象的現象。」正是在這同一意義上，每個具反思性和靈性心智的人類都可以變得富有創造力。
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) 在該撒利亞的訪問是充實的，當船準備就緒時，耶穌和他的兩個朋友在某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) 三人享受了最為愉快的前往亞歷山卓的航程。甘尼德對這次航行感到非常高興，並讓耶穌忙於回答問題。當他們接近這個城市的港口時，這個年輕人被法羅斯島的大燈塔所震撼，這座燈塔位於一個島上，亞歷山大令這個島透過防波堤與大陸相連，由此創造出兩個宏偉的港口，從而使得亞歷山卓成為非洲、亞洲和歐洲的海上商業交匯地。這個大燈塔曾是世界七大奇蹟之一，也是所有後續燈塔的前驅。他們一早起來觀看這一壯觀的人類救生裝置，在甘尼德的驚歎聲中，耶穌說道：「我的孩子，當你返回印度時，你將會像這座燈塔一樣，即使在你父親安息之後；對於那些在你周圍處於黑暗中的人來說，你將成為像生命之光一樣，向所有渴望的人指引平安抵達救贖港灣的道路。 」當甘尼德緊握耶穌的手時，他說：「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) 我們再次指出，當早期的基督教導師們如此完全地把他們的注意力投向羅馬世界的西方文明時，他們犯了一個巨大的錯誤。耶穌的教導，正如第一世紀的美索不達米亞信徒所持有的那樣，本應很容易被各類亞洲宗教群體所接受。
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) 登陸後的第四個小時，他們在在一條長而寬廣的大道的東端安頓下來，這條大道寬約三十米、長約八公里，往外一直延伸到這個百萬人城市的西部邊界。在初步縱覽這個城市的主要景點——大學（博物館）、圖書館、亞歷山大皇家陵墓、宮殿、海神殿、劇院和體育館——戈諾德專注於工作事務，而耶穌和甘尼德則前往世界上最大的圖書館。這裡彙集了來自所有文明世界的近百萬份手稿：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；在他們逗留亞歷山卓期間，他們每天都會花一些時間在這裡。耶穌告訴了甘尼德關於希伯來聖經在這個地方被翻譯成希臘文。他們反覆討論了這個世界的所有宗教，耶穌盡力向這個年輕的心智指出每種宗教中的真理，並總是補充說：「不過雅威是從默基瑟德的啟示和亞伯拉罕的聖約發展出來的神，猶太人是亞伯拉罕的後裔，並隨後佔據了默基瑟德曾在那裡生活和教導的土地，並從那裡他派遣導師們到全世界；他們的宗教最終比任何其它世界宗教都更為清晰地描繪了承認以色列上主神為萬有之父。 」
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) 在耶穌指導下，甘尼德收集了世界上所有承認一個萬有神靈的宗教教導，儘管它們也可能或多或少地承認從屬神靈。經過多次討論後，耶穌和甘尼德認為羅馬人在其宗教中沒有真正的神，他們的宗教只不過是皇帝崇拜。他們得出結論，希臘人有哲學，但幾乎沒有具有人格神的宗教。他們摒棄了神秘教派，因為其多樣性所帶來困惑，而且因為它們對神靈的各種概念似乎是源自其它更古老的宗教。
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接近尾聲時，甘尼德才最終整理這些選集並加上自己的個人結論。他非常驚訝地發現，這個世界神聖文獻的最優秀作者們都或多或少都清楚地認識到一位永恆之神的存在，並對於他的品格以及他與凡人的關係上有相當一致的看法。
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) 耶穌和甘尼德在他們逗留亞歷山大期間花了很多時間在博物館。這個博物館不是稀有物品的收藏處，而是一所美術、科學和文學的大學。博學的教授們每天在這裡授課，在那個時代，這裡是西方世界的智性中心。日復一日，耶穌向甘尼德解釋這些講座；在第二周的某一天，這個年輕人驚呼：「約書亞老師，你比這些教授知道的更多；你該站起來告訴他們你告訴過我的偉大事情；他們因過多的思考而迷糊了。我會對我父親說，讓他安排這件事。 」耶穌微笑著說：「你是一個值得讚賞的學生，但這些老師並不認為你和我能教導他們。未經靈性化學識所產生的驕傲是人類經歷中一件危險的事。真正的老師透過不斷保持學習者的身份而維持其智性的完整。 」
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) 亞歷山卓是西方文化融合的城市，僅次於羅馬，是世界上最大且最壯觀的城市。這裡坐落著世界上最大的猶太會堂，是亞歷山卓公會——由七十位執政長老組成——的政府所在地。
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) 在戈諾德進行商務往來的許多人中，有某個名叫亞歷山大的猶太銀行家，他的兄弟斐洛是那時有名的宗教哲學家。斐洛從事一項值得稱讚但極其困難的任務，即將希臘哲學與希伯來神學相調和。甘尼德與耶穌談論了許多關於斐洛的教導，並期待參加他的一些講座，但在他們逗留於亞歷山卓的整個期間，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派學說中的許多內容，但他向這個少年灌輸一個真理，即這些信仰體系，就像他自己民族某些不明確教導一樣，僅在它們引領人們找到神並在認識永恆者的過程中享受鮮活體驗的這種意義上來說才是宗教。
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) 在他們離開亞歷山卓的前一晚，甘尼德和耶穌與一位在大學講授柏拉圖學說的政府教授進行了長談。耶穌為這個博學的希臘老師進行翻譯，但並未注入任何他自身的教導來反駁希臘哲學。戈諾德那天傍晚因公務外出；因此，在教授離開後，老師和他的學生對於柏拉圖的學說進行了一場長時間推心置腹的交談。儘管耶穌對某些希臘教導給予了有條件的認可，而這些他有條件認可的教導是與這個世界的物質性事物是不可見卻又更為實質的靈性實相之陰影反射相關的理論，但他試圖為這少年的思考奠定一個更為可靠的根基；因此他開始了關於宇宙中實相之本質的長篇論說。基本上，用現代措辭，耶穌向甘尼德說：
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永恆之神的天堂模式（Paradise Pattern）和萬有心智（Universal Mind）的時空反響。物理世界中的因果關係，智性世界中的自我意識，以及靈性世界中的漸進自我——這些投射在宇宙的規模上，結合在永恆的相關性中，並體驗完美品質和神性價值的實相——構成了至高者的實相。 但在一個不斷變化的宇宙中，因果、智性和靈性經驗的原初人格（Original Personality）是不變的、絕對的。除了絕對者們和已達至具有絕對的物理地位、絕對的智性掌握和絕對的靈性身份的事物以外，所有事物都可能而且經常在改變，即便是在一個具有無限價值和神聖品質的永恆宇宙中。
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) 有限受造物所能進展到的最高層次是對萬有之父的認知和對至高者的知曉。即便到那時候，這些具有終局性天命的存有仍會繼續經歷在物質世界的運動中以及在其物質現象中的變化。同樣，他們也會在他們不斷的靈性宇宙之揚升中的進展，以及在他們對智性宇宙加深理解和反應中不斷成長的意識保持覺知。只有在意志的完美和諧和一致中，受造物才能變得與造物主合一；而這種神性狀態的達成和維持，只有透過受造物在時間和永恆中持續生活，並始終使自己的有限人格意志符合造物主的神聖意志。履行父之意志的渴望，在一個揚升的神之子的靈魂中必須永遠是至高無上的，並在其心智中必須永遠是占主導地位的。
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) 獨眼的人永遠無法期望看到透視的深度。獨眼的物質性科學家或獨眼的靈性神秘主義者和寓言家，也無法正確地想見和充分理解宇宙實相的真正深度。受造物經驗的所有真正價值都隱藏在認知的深度中。
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) 無心智的起因無法從粗糙和簡單中演化出精緻和複雜，無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性的神聖品格。如此獨特表徵無限神靈的一個宇宙屬性，就是這種永無止境的創造性人格賦予，而這種人格能在漸進神靈達成中得以續存。
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) 人格是那宇宙賦予和那宇宙實相層面，它能夠與無限的變化共存，並且同時在所有這些變化存在下保留其身份，並在之後永遠如此。
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) 生命是原初宇宙起因對宇宙境遇之需求和可能性的適應，它透過對萬有性心智的行動和神之靈性火花的啟動而產生，而神就是靈。生命之意義在於其適應性；生命之價值在於其進步性——甚至達到對於神的意識之高度。
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) 自我意識生命對宇宙的不當適應會導致宇宙的不和諧。人格意志與宇宙趨勢的最終分歧，會以智性孤立和人格隔離告終。失去內駐之靈的引導，隨而來的是靈性存在的終止。智性和進展中的生命本身就成為了那無可辯駁的證明，即證明表達神聖造物主意志之有目的宇宙的存在。而這種生命，整體上，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) 除了智力的較高等和準靈性的事奉以外，人類僅在程度上擁有高於動物層次的心智。 因此，動物（沒有崇拜和智慧）無法體驗超意識，即對於意識的意識。 動物心智只能意識到客觀宇宙。
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) 知識是物質性或是辨別事實之心智的領域。真理是則靈性賦予的智力所屬的範疇，這種智力有意識地知曉神。知識是可論證的；真理則是經驗的。知識是心智的所有物；真理則是靈魂——漸進性自我——的經驗。知識是非靈性層次的一種功能，真理則是宇宙之心智兼靈性層次的一個階段。物質心智之眼感知事實性知識的世界；靈性化智力之眼則辨別出真正價值的世界。這兩種觀點，當同步並協調時，揭示了實相的世界，在這世界中，智慧以漸進的人格經驗來詮釋宇宙的現象。
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）是不完美的代價。不完美的特質或適應不良的事實在物質層面上藉由批判性觀察和科學性分析揭示出來；在道德層面上，則是透過人類經驗。邪惡的存在構成了心智之不準確性和進化中自我之不成熟性的證據。因此，邪惡也是宇宙詮釋中不完美性的一種度量。犯錯的可能性是獲得智慧的固有特性，是從局部和暫時到完整和永恆、從相對和不完美到最終和完美之進展體系。錯誤是相對不完整性的陰影，必然會落在人類通往天堂完美的揚升宇宙道路上。錯誤(邪惡)不是一個實際的宇宙品質；它僅僅是對不完整有限之不完美與至高者和終極者揚升層次間關聯性的相對性的觀察。
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) 儘管耶穌用最適合這少年理解的語言告訴他這一切,但在討論結束時，甘尼德眼皮沉重，很快就睡著了。他們第二天一早起床，準備登船前往克里特島上的拉西亞。但在他們上船前，少年還有進一步關於邪惡的問題，耶穌回答說:
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) 邪惡是一個相對的概念。它出於對不完美的觀察，這些不完美出現在有限宇宙的事物和存有所投下的陰影中，因為這樣的宇宙遮蔽了無限者的永恆實相之萬有性表達的生命之光。
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) 潛在的邪惡固有於神之啟示的必然不完整性，因為這種啟示是作為時空受限下的無限和永恆的表達。部分存在於完整存在之中的事實，構成了實相的相對性，創造了智性選擇的必要性，並建立了靈性認知和回應的價值層次。暫存且有限的受造物心智對於無限者的不完整和有限概念，本身就是潛在的邪惡。然而， 在對這些原本固有的智性失調諧和靈性不足進行合理靈性矯正時，無正當性的缺陷所產生擴大的錯誤，這就等同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) 所有靜態、死板的概念都具有潛在的邪惡。相對且鮮活的真理之有限影子是持續移動的。靜態概念總是阻礙科學、政治、社會和宗教。靜態概念可能代表某種知識，但它們在智慧上是不足的，並且缺乏真理。但不要讓相對性的概念如此誤導你，以至於你無法認識到宇宙在宇宙系統心智引導下的協調，以及透過至高者的能量和靈性所實現的穩定控制。
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) 旅行者去克里特島只有一個目的，那就是去遊玩，在島上漫步，去爬山。當時的克里特人在周圍民族中並不享有令人稱羨的聲譽。然而，耶穌和甘尼德贏得了許多靈魂，使他們達到更高層次的思考和生活，從而為後來當來自耶路撒冷的第一批傳教士到來時，福音教義的迅速接受奠定了基礎。耶穌喜愛這些克里特人，儘管當保羅隨後派遣提多到島上重組教會時對他們說了一些嚴厲的話語。
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，耶穌就宗教與戈諾德進行了首次的長談。這位父親留下深刻的印象，說道：「難怪這孩子相信你告訴他的一切，但我從不知道即使在耶路撒冷也有這樣的宗教，更不用說在大馬士革了。」正是在島上逗留期間，戈諾德首次向耶穌提議邀他與他們一起回到印度，甘尼德對耶穌可能同意這樣的安排感到高興。
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) 有一天，當甘尼德問耶穌為什麼他沒有致力於公開教師的工作時，他說：「我的兒子，一切都必須等待它的時機到來。你出生在這個世界上，但再多的焦慮和急躁的表現都無法幫助你成長。在所有這些事情上，你必須等待時間。只有時間才能使樹上未熟的果實成熟。季節更替，日出日落，都只有跟隨著時間的流逝。我現在正和你還有你的父親一起前往羅馬，這對今天來說已經足夠了。我的明天完全掌握在我天父的手中。」然後他向甘尼德講述摩西四十年的警醒等待和持續準備的故事。
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) 在訪問佳澳時發生了一件甘尼德永遠不會忘記的事；對這一事件的記憶總是令他希望能夠改變他祖國印度的種姓制度。一個醉酒的墮落者正在公路上攻擊一名女奴。當邁克爾看到這名女孩的困境時，他立即衝上前去，將少女從瘋狂之人的襲擊中拉開。當這個受驚的孩子緊緊抓住他時，他用他強壯伸展的右臂將憤怒的男子保持在安全距離外，直到這個可憐的傢伙用憤怒的拳頭揮打空氣而精疲力竭。甘尼德有強烈的衝動想幫助邁克爾處理這件事，但他的父親阻止他這麼做。雖然他們不會說女孩的語言，但她能理解他們的仁慈行為，並在他們三人護送她回家時表達了衷心的感謝。這可能是邁克爾在整個肉身生活中與他的同胞最接近的一次私人衝突。但是那天晚上，他面臨一個艱難的任務，即試圖向甘尼德解釋為什麼他沒有重擊那醉漢。甘尼德認為這名男子應該被打的次數至少應該像他打那女孩的次數一樣多。
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) 當他們在山上時，耶穌與一位感到恐懼和沮喪的年輕人進行了一次長談。由於無法從與同伴的交往中獲得安慰和鼓勵，這個年輕人尋求了山中的孤寂；他在無助和自卑中長大。這些天生的傾向因這個孩子在成長過程中遇到的許多困境而加劇，尤其是在他十二歲時失去了父親。當他們相遇時，耶穌說：「朋友，你好！在這麼美好的一天，為何如此沮喪？如果發生了什麼事情讓你感到苦惱，也許我可以以某種方式幫助你。無論如何，能夠提供我的服務，我感到非常高興。」
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) 這個年輕人不願意說話，所以耶穌第二次試圖接近他的靈魂，說道：「我理解你來到這些山上是為了遠離人群；所以，你當然不想和我說話，但我想知道你是否熟悉這些山丘；你知道這些小徑的方向嗎？或許，你能告訴我去菲尼克斯的最佳路線嗎？」由於這個年輕人非常熟悉這些山，他真的對告訴耶穌前往菲尼克斯的路線產生了很大興趣，甚至在地上標記出了所有的小徑，並充分解釋了每個細節。但當耶穌說完再見，做出要離開的樣子，卻突然轉向他時，他嚇了一跳並感到好奇，耶穌說到：「我很清楚你希望獨自一人面對你的悲傷；但如果我從你那裡得到如此慷慨的幫助，知道了如何最好地找到前往菲尼克斯的路，然後卻不假思索地離開你，不做絲毫努力來回應你的懇求，那將既不友善也不公平, 你在這山腰上徘徊，懇求關於通往你內心所追求的命運目標之最佳路線的幫助和指引。正如你非常熟悉前往菲尼克斯的小徑，已走過它們許多次，我也非常熟悉通往你那失落希望和受挫抱負的城市的道路。既然你已向我尋求幫助，我就不會讓你失望。」年輕人幾乎不知所措，但他設法結結巴巴地說：「但是——我沒有向你要求任何事——」耶穌輕輕地把手放在他的肩膀上，說：「不，孩子，不是用言語，而是用渴望的眼神，你向我的心靈發出了懇求。我的孩子，對於一個愛他的同胞的人來說，在你那沮喪和絕望的面容上有一種無聲的懇求。和我一起坐下，讓我告訴你那些從自我的悲傷通往慈愛活動的喜悅之服務小徑和幸福大道，而這些慈愛活動是在人類兄弟情誼和對天堂之神的服務中。」
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) 此時，這個年輕人非常渴望與耶穌交談，他跪在耶穌腳前，懇求耶穌幫助他，為他指明一條擺脫他個人那充滿悲傷和失敗的世界的道路。耶穌說：「我的朋友，起來吧！像個男子漢一樣站起來！你也許被微不足道的敵人所包圍，被許多障礙所阻擋,但這個世界和宇宙的偉大事物和真實事物都站在你這一邊。太陽每天早晨升起，向你致敬，就像向地球上最有權勢和最富有的人致敬一樣。看——你有一個強壯的身體和有力的肌肉——你的身體素質比一般人還要好。當然，當你坐在這山坡上哀悼你那無論是真實的還是想像的不幸時，它是無用的。但如果你趕快到偉大事業等著被完成的地方，你就能用你的身體做偉大的事。你試圖逃避你不快樂的自我，但這是不可能的。你和你的生活問題是真實的；只要你活著，你就無法逃避它們。但再看看，你的心智是清晰有能力的。你強壯的身體有一個聰明的心智來指揮它。讓你的心智去解決它的問題；教導你的智力為你工作；拒絕再像一個無思考的動物般被恐懼所支配。你的心智應該是解決你生活問題的勇敢盟友，而不是像你一直以來那樣ｖ 讓你的存在狀態成為它卑微恐懼的奴隸和沮喪失敗的奴僕。但所有中最有價值的是，你真實成就的潛力是生活在你之內的靈，它將激勵和啟發你的心智去控制心智自身並啟動身體，如果你能將它從恐懼的束縛中釋放出來，從而使你的靈性本質能夠透過鮮活信仰之力量臨在而開始自無所作為的邪惡中解脫。然後，這信仰將立即透過那嶄新且全然支配的對你的同胞的愛之不可忽視的存在，來征服對人的恐懼，這種愛很快就會充滿你的靈魂，使其滿溢，因為在你心中已誕生了你是神之子的意識。」
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) 「我的兒子，因神的緣故今天你將重生，並重新確立為一個有信仰、勇氣和致力於為人類服務的人。而當你變得如此重新調整內心生命時，你同樣也變得重新調整了宇宙；你已經重生——由靈所生——從此以後，你的整個生命將成為一個充滿勝利成就的生命。困難將使你充滿活力；失望將鞭策你；困難將挑戰你；障礙將激勵你。起來吧，年輕人！向那畏縮恐懼和逃避怯懦的生活道別。趕快回到你的職責中去，並作為神之子——在地球上致力於對人類進行高尚服務，在永恆中注定為神提供卓越而永恆服務的凡人——在肉身中過你的生活。」
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) 這位青年，福瓊，後來成為克里特基督徒的領袖，並成為提多在提升克里特信徒的努力中的親密夥伴。
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) 在某天中午準備啟程前往北非的迦太基並在昔蘭尼停留了兩天的時候，旅行者們真正獲得了休息且恢復了精神。正是在昔蘭尼，耶穌和甘尼德為一名叫魯孚的少年提供了急救，他因一輛滿載的牛車故障而受傷。他們把他帶回他母親身邊，而他的父親西門做夢也沒想到，他後來在羅馬士兵的命令代為背負十字架的那個人，就是這個曾經幫助過他兒子的陌生人。
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) 在前往迦太基的路上，耶穌大多時候與他的同行者談論社會、政治和商業方面的事情；幾乎沒有談到宗教。戈諾德和甘尼德第一次發現耶穌是個很擅長講故事的人，他們不斷要求他講述他在加利利早年生活的故事。他們還了解到，他是在加利利長大的，而不是在耶路撒冷或大馬士革。
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) 甘尼德注意到他們偶遇的大多數人都被耶穌所吸引，當他詢問一個人該如何做來交朋友時，他的老師說：「對你的同胞產生興趣；學會如何愛他們，並尋找機會為他們做些你確定他們想要完成的事情。」然後他引用了一句古老的猶太諺語——「想要擁有朋友的人必須表現出自己友善。」
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次漫長且令人難忘的談話，談論了關於不朽以及關於時間和永恆。這位波斯人曾在亞歷山卓接受教育，他真的渴望向耶穌學習。用今天的話語來說，耶穌在回答他的許多問題時大致上是這樣說：
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感知的流動暫時事件之流。時間是一個名稱，用來指稱事件被認知和區分的連續排列。從天堂固定居所之外的任何內部位置來看，空間宇宙是一個與時間相關的現象。時間的運動只有在與作為時間現象而不在空間中移動的事物相關時才能顯現。在由眾多宇宙所組成的宇宙中，天堂及其神靈超越了時間和空間。在有居住者的世界上，人類人格（由天堂父親的靈所居住和引導）是唯一能夠超越時間事件之物質性序列的物理相關實相。
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) 動物對時間的感知不同於人類，即使是人類，由於其局部和有限的視角，時間也顯得像是一系列的事件；但隨著人類揚升，隨著他向內進展，對這一事件進程的擴大視野，使得它越來越以其整體性被識別。先前看似一連串的事件，到時將被視為一個完整且完美相關的迴圈；以此方式，迴圈的同時性將逐漸取代曾經對事件線性序列的意識。
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) 隨著空間受到時間的制約，存在有七種不同的空間概念。空間是由時間來衡量的，而不是時間由空間來衡量。科學家的困惑源於未能認識到空間的實相。空間不僅僅是對宇宙物體間相關性變化的智性概念。空間並非空無一物，而人類所知能夠部分超越空間的唯一事物就是心智。心智可以獨立於物質物體的空間相關性概念而運作。對於所有具受造物地位的存有而言，空間在相對和比較意義上是有限的。意識越接近對七個宇宙維度的覺察，潛在空間的概念就越接近終極。但空間潛能只有在絕對層面上才是真正的終極。
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) 顯而易見，宇宙實相在宇宙揚升中和完善中的宇宙系統層次上擁有一種不斷擴展且永遠相對的意義。最終，續存的凡人在七維宇宙中實現身份。
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) 物質起源的心智之時空概念，隨著有意識且有構思能力的人格在宇宙層次上不斷提升，必將經歷相繼的擴展。當人達到介於物質與靈性存在層面之間的心智狀態時，他對時空的觀念將在感知的質量和經驗的數量方面獲得巨大的擴展。一個進展中的靈性人格之不斷擴大的宇宙概念，是由於洞察力的深度和意識範圍的增強而產生的。隨著人格向上向內地繼續邁向神靈相似般（Deity-likeness）的超越層次時，時空概念將漸趨近似絕對者的無時間和無空間的概念。相對而言，並根據超越性的達成，這些絕對層次的概念將被終極天命之子女所預見。
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) 前往意大利的第一站是馬耳他。在這裡，耶穌與一位名叫克勞德斯的沮喪且灰心的年輕人進行了長談。這個人本來打算結束他的生命，但當他與大馬士革的文士交談完後，他說：「我將像個男子漢一樣面對生活；我不再當懦夫了。我將回到我的人民中，重新開始。」不久後，他成為了一位充滿熱情的犬儒學派傳道者，後來又與彼得攜手在羅馬和那不勒斯宣揚基督教，在彼得去世後，他繼續前往西班牙傳播福音。但他始終不知道，在馬耳他激勵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) 在敘拉古，他們停留了整整一週。在此停留期間最值得注意的事件是以斯拉的改過自新，這位背離信仰的猶太人經營著耶穌和他的同伴下榻的客棧。以斯拉被耶穌的言行所吸引，請求他幫助自己重返以色列的信仰。他表達了自己的絕望，說道：「我想成為亞伯拉罕的真正子孫，但我找不到神。」耶穌說：「如果你真正想找到神，這種渴望本身就是你已經找到他的證據。你的煩惱不在於找不到神，因為父已經找到了你；你的煩惱只是你還不認識神。你難道沒有讀過耶利米先知的話，『你們尋求我，若全心尋求我，就必尋見』？再者，這同一位先知不是也說過：『我要賜給你一顆認識我的心，知道我是上主。你應作我的子民，我將作你的神』？你難道也沒有在經文中讀到過：『神俯視世人，若有人說：我犯了罪，顛倒是非，它對我無益，那麼神將救贖那人的靈魂脫離黑暗，他必將見到光明』？」於是以斯拉找到了神，並使他的靈魂得到滿足。後來，這位猶太人與一位富有的希臘皈依者合作，在敘拉古建造了第一座基督教堂。
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，他們只停留了一天，但那已足以改變一個小男孩的一生，這小男孩是個賣水果的小販，耶穌從他那裡買了水果，反過來以生命之糧滋養了他。這個男孩永遠不會忘記耶穌的話語和伴隨著話語的和藹目光，當耶穌將手放在男孩的肩膀上，說道：「再見了，我的孩子，在你長大成人的過程中要保有良善勇氣，在你餵養身體之後，也要學會如何餵養靈魂。我的天父將與你同在，並走在你前面。」這個小男孩後來成為了密特拉教的虔誠信徒，後來轉向基督教信仰。
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) 最後他們抵達了那不勒斯，感覺離他們的目的地羅馬已經不遠了。戈諾德在那不勒斯有許多生意要處理，而耶穌在除了需要擔任翻譯的時間之外，他和甘尼德利用閒暇時間參觀和探索這座城市。甘尼德逐漸熟練於觀察那些看似需要幫助的人。他們在這座城市發現了許多貧困，並分發了許多救濟品。但甘尼德從未理解耶穌話語的含義，當甘尼德給了一位街頭乞丐一枚硬幣後，耶穌拒絕停下來對那人說些安慰的話。耶穌說：「為什麼要對一個無法理解你所說的話語的含義的人浪費言語呢？萬有之父的靈無法教導和拯救一個沒有能力成為子民的人。」耶穌的意思是，這個人不具有正常心智；他缺乏對靈性引導做出回應的能力。
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) 在那不勒斯並無顯著的經歷；耶穌和這年輕人徹底地遊歷了這座城市，用許多笑容向數以百計的男女老少傳播歡樂。
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，他們經卡普亞前往羅馬，在卡普亞停留了三天。沿著阿庇亞道，他們與他們的馱獸一同向羅馬前進，三人都渴望看到這個帝國之都和全世界最偉大的城市。