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Á¦ 1 ºÎ ¿À¸£º»ÅæÀÇ ¿¾ÀûºÎÅÍ ´Ã °è½Å À̵éÀÇ ±ÇÇÑÀ» ¹Þ¾Æ
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Part I Sponsored by a Uversa Corps of Superuniverse Personalities acting by authority of the Orvonton Ancients of Days.
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1 Æí
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1:0.3 (21.3) ±ú¿ìÄ£ ¸ðµç ¼¼°è°¡ ¿ìÁÖÀÇ ¾Æ¹öÁö, ¸ðµç ¿ìÁÖÀÇ ¿µ¿øÇÑ Ã¢Á¶ÀÚ, ¹«ÇÑÇÑ Áö¿øÀÚ¸¦ Çì¾Æ¸®°í ¿¹¹èÇÑ´Ù. ¼ö¸¹Àº ¿ìÁÖ¿¡, ÀÇÁö(ëòò¤)¸¦ °¡Áø Àΰ£Àº ÆÄ¶ó´ÙÀ̽º·Î ±â³ª±ä ³ª±×³× ±æÀ» ¶°³µÀ¸´Ï, À̰ÍÀº ¾Æ¹öÁö Çϳª´Ô²² µµ´ÞÇÏ·Á°í ¿µ¿øÈ÷ ¸ðÇèÇϴ ȲȦÇÑ ÅõÀïÀÌ´Ù. ½Ã°£ ¼¼°è ÀÚ³àµéÀÇ ÃÊ¿ù ¸ñÇ¥´Â ¿µ¿øÇÑ Çϳª´ÔÀ» ã¾Æ³»°í, ½ÅÀÇ ¼ºÇ°À» ÀÌÇØÇϰí, ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ Çì¾Æ¸®´Â °ÍÀÌ´Ù. Çϳª´ÔÀ» ¾Æ´Â Àΰ£Àº ÃÖ°íÀÇ Æ÷ºÎ¸¦ ¿ÀÁ÷ Çϳª, ¿Â ¸öÀ» ºÒÅ¿ì´Â ¿¸ÁÀ» ²À Çϳª °¡Á³À¸´Ï, Áï Çϳª´ÔÀÇ ¼º°ÝÀÌ ÆÄ¶ó´ÙÀ̽ºÃ³·³, ±×¸®°í ÃÖ»óÀ¸·Î ¿Ã¹Ù¸¥ ±×ÀÇ ¿ìÁÖ ±¸Ã¼¿¡¼ ¿ÏÀüÇÑ °Í °°ÀÌ, ±×µéÀÌ »ç´Â ±¸Ã¼¿¡¼ ±×µéÀÇ Ã³Áö¿¡¼ Çϳª´ÔÀ» ´à´Â °ÍÀÌ´Ù. ¿µ¿ø¿¡ °ÅÇÏ´Â ¿ìÁÖÀÇ ¾Æ¹öÁö·ÎºÎÅÍ ÃÖ°íÀÇ ¸í·ÉÀÌ ¶³¾îÁ³´Ù, ¡°³»°¡ ¿ÏÀüÇÑ °Í °°ÀÌ ³ÊÈñµµ ¿ÏÀüÇ϶ó.¡± »ç¶ûÀ¸·Î, ÀÚºñ·Ó°Ô ÆÄ¶ó´ÙÀ̽ºÀÇ »çÀÚ(ÞÅíº)µéÀº ¿À·£ ¼¼¿ù¿¡ °ÉÃļ, ±×¸®°í ¿ìÁÖ¸¦ ÅëÇØ¼ ¹Ù±ùÀ¸·Î, ¾Æ´Ï À¯¶õ½Ã¾Æ Àηùó·³ ºñõÇÑ µ¿¹° ±â¿øÀ» °¡Áø Àΰ£¿¡°Ôµµ ÀÌ ½ÅÀÇ °¡¸£Ä§À» ÀüÇØ ¿Ô´Ù.
1:0.4 (22.1) ½ÅÀÇ ¿ÏÀüÇÔÀ» ´Þ¼ºÇÏ·Á°í ¾Ö¾²¶ó°í ÇÏ´Â, ÀÌ ÈǸ¢ÇÑ º¸ÆíÀû ¸í·ÉÀº ¿ÏÀüÇÑ Çϳª´ÔÀÌ ÁöÀ¸½Å, ÅõÀïÇÏ´Â ¸ðµç Àΰ£ÀÇ Ã¹Â°°¡´Â Àǹ«À̸ç, °¡Àå ³ôÀº Æ÷ºÎ°¡ µÇ¾î¾ß ÇÑ´Ù. ½ÅÀÇ ¿ÏÀüÇÔ¿¡ À̸£´Â ÀÌ °¡´É¼ºÀº, »ç¶÷ÀÇ ¸ðµç ¿µ¿øÇÑ ¿µÀû Áøº¸ÀÇ ¿î¸í, ¸¶Áö¸·ÀÌÀÚ È®½ÇÇÑ ¿î¸íÀÌ´Ù.
1:0.5 (22.2) À¯¶õ½Ã¾ÆÀÇ ÇÊ»çÀÚ´Â ¹«ÇÑÇÑ Àǹ̿¡¼, µµÀúÈ÷ ¿ÏÀüÇϱ⸦ ¹Ù¶ö ¼ö ¾ø´Ù. ±×·¯³ª ÀÌ Ç༺¿¡¼ ÇÑ °Íó·³ ½ÃÀÛÇÏ¿©, ¹«ÇÑÇÑ Çϳª´ÔÀÌ ÇÊ»ç(ù±ÞÝ) Àΰ£À» À§ÇÏ¿© ¿¹ºñÇÑ ¼þ°íÇÏ°í ½Å¼ºÇÑ ¸ñÇ¥¸¦ ´Þ¼ºÇÏ´Â °ÍÀº Àΰ£¿¡°Ô ÀüÀûÀ¸·Î °¡´ÉÇÏ´Ù. ¹Ù·Î Çϳª´ÔÀÌ ¹«ÇѤý¿µ¿øÇÑ ±¸Ã¼¿¡¼ Ãæ¸¸ÇϽŠ°Í °°ÀÌ, ÇÊ»çÀÚ´Â ÀÌ ¿î¸íÀ» ´Þ¼ºÇÒ ¶§, ÀÚ¾ÆÀÇ ½ÇÇö°ú ÁöÀû(ò±îÜ) ´Þ¼º¿¡ °ü°èµÇ´Â ¸ðµç ¸é¿¡¼, ½Å´ä°Ô ¿ÏÀüÇÑ Àڱ⠿µ¿ª¿¡¼ ¶È°°ÀÌ Ãæ¸¸ÇÏ°Ô µÈ´Ù. ±×·¯ÇÑ ¿ÏÀüÀº ¹°ÁúÀû Àǹ̷Πº¸ÆíÀûÀ̰ųª, ÇѾø´Â ÁöÀû ±ú¿ìħÀ̰ųª ÃÖÁ¾ÀÇ ¿µÀû üÇèÀº ¾Æ´ÒÁö ¸ð¸£Áö¸¸, ÀÇÁö°¡ ½Å´ä°í, ÀΰÝÀÚÀÇ µ¿±â°¡ ¿ÏÀüÇϰí, Çϳª´ÔÀ» ÀǽÄÇÏ´Â ¸ðµç À¯ÇÑÇÑ ¸é¿¡¼ ÃÖÁ¾ÀÌ¿ä ¿Ïº®ÇÏ´Ù.
1:0.6 (22.3) À̰ÍÀÌ ¡°³»°¡ ¿ÏÀüÇÑ °Í °°ÀÌ ³ÊÈñµµ ¿ÏÀüÇÏ¶ó¡±°í ½ÅÀÌ ³»¸° ¸í·ÉÀÇ Âü ¶æÀÌ´Ù. ÀÌ ¸»¾¸Àº °¥¼ö·Ï ³ô¾ÆÁö´Â ¼öÁØÀÇ ¿µÀû °¡Ä¡¿Í ÂüµÈ ¿ìÁÖ Àǹ̸¦ ´Þ¼ºÇϱâ À§ÇÑ ±× ±æ°íµµ ȲȦÇÑ ÅõÀï¿¡¼ ÇÊ»ç Àΰ£¿¡°Ô ÀüÁøÇ϶ó°í ´Ã ÀçÃËÇϰí, ¾ÈÀ¸·Î ¼ÕÁþÇÏ¿© ºÎ¸¥´Ù. ¿ìÁÖµéÀ» ¸¸µç Çϳª´ÔÀ» ÀÌ·¸°Ô ¼þ°íÇÏ°Ô Ã£´Â °ÍÀº, ¸ðµç ½Ã°øÀÇ °ÅÁÖ¹ÎÀÌ °Þ´Â ÃÖ»óÀÇ ¸ðÇèÀÌ´Ù. |
1:0.2 (21.2) The myriads of
planetary systems were all made to be eventually inhabited by
many different types of intelligent creatures, beings who could
know God, receive the divine affection, and love him in return.
The universe of universes is the work of God and the dwelling
place of his diverse creatures. ¡°God created the heavens and formed
the earth; he established the universe and created this world
not in vain; he formed it to be inhabited.¡±
1:0.3 The enlightened worlds all recognize and worship the Universal Father, the eternal maker and infinite upholder of all creation. The will creatures of universe upon universe have embarked upon the long, long Paradise journey, the fascinating struggle of the eternal adventure of attaining God the Father. The transcendent goal of the children of time is to find the eternal God, to comprehend the divine nature, to recognize the Universal Father. God-knowing creatures have only one supreme ambition, just one consuming desire, and that is to become, as they are in their spheres, like him as he is in his Paradise perfection of personality and in his universal sphere of righteous supremacy. From the Universal Father who inhabits eternity there has gone forth the supreme mandate, ¡°Be you perfect, even as I am perfect.¡± In love and mercy the messengers of Paradise have carried this divine exhortation down through the ages and out through the universes, even to such lowly animal-origin creatures as the human races of Urantia. 1:0.4 This magnificent and universal injunction to strive for the attainment of the perfection of divinity is the first duty, and should be the highest ambition, of all the struggling creature creation of the God of perfection. This possibility of the attainment of divine perfection is the final and certain destiny of all man¡¯s eternal spiritual progress. 1:0.5 Urantia mortals can hardly hope to be perfect in the infinite sense, but it is entirely possible for human beings, starting out as they do on this planet, to attain the supernal and divine goal which the infinite God has set for mortal man; and when they do achieve this destiny, they will, in all that pertains to self-realization and mind attainment, be just as replete in their sphere of divine perfection as God himself is in his sphere of infinity and eternity. Such perfection may not be universal in the material sense, unlimited in intellectual grasp, or final in spiritual experience, but it is final and complete in all finite aspects of divinity of will, perfection of personality motivation, and God-consciousness. 1:0.6 This is the true meaning of that divine command, ¡°Be you perfect, even as I am perfect,¡± which ever urges mortal man onward and beckons him inward in that long and fascinating struggle for the attainment of higher and higher levels of spiritual values and true universe meanings. This sublime search for the God of universes is the supreme adventure of the inhabitants of all the worlds of time and space. |
1:1.1 (22.4) ¿ìÁÖ¿¡ µÎ·ç, ¾Æ¹öÁö Çϳª´ÔÀº ¿Â°® À̸§À¸·Î ¾Ë·ÁÁ® ÀÖÀ¸¸ç, ±× Áß¿¡¼ Çϳª´ÔÀ» ù° ±Ù¿øÀÌ¿ä ¿ìÁÖ Áß½ÉÀ̶ó°í ÁöĪÇÏ´Â À̸§À» °¡Àå ¸¹ÀÌ ¸¶ÁÖÄ£´Ù. óÀ½ ¾Æ¹öÁö´Â ´Ù¸¥ ¿ìÁÖ¿¡¼, ¶Ç °°Àº ¿ìÁÖÀÇ ´Ù¸¥ Áö¿ª¿¡¼, ¿©·¯ °¡Áö À̸§À¸·Î ¾Ë·ÁÁ® ÀÖ´Ù. Àΰ£ÀÌ Ã¢Á¶ÀÚ¿¡°Ô ºÙÀÌ´Â À̸§Àº, ±× Àΰ£ÀÇ Ã¢Á¶ÀÚ °³³ä¿¡ ¸¹ÀÌ ´Þ·Á ÀÖ´Ù. ù° ±Ù¿ø ¿ìÁÖ Áß½ÉÀº ½º½º·Î¸¦ À̸§À¸·Î ³ªÅ¸³½ ÀûÀÌ ¾ø°í, ¿ÀÁ÷ ¼ºÇ°À¸·Î ³ªÅ¸³Â´Ù. ¿ì¸®°¡ ÀÌ Ã¢Á¶ÀÚÀÇ ÀÚ³àÀÓÀ» ¹Ï´Â´Ù¸é, ±Ã±Ø¿¡ ¿ì¸®°¡ ±×¸¦ ¾Æ¹öÁö¶ó ºÎ¸£´Â °ÍÀº ÀÚ¿¬½º·¯¿ï µû¸§ÀÌ´Ù. ±×·¯³ª ¾Æ¹öÁö´Â ¹Ù·Î ¿ì¸®°¡ °í¸£´Â À̸§ÀÌ¿ä, ù° ±Ù¿ø Á߽ɰú ¿ì¸®ÀÇ °³ÀÎÀû °ü°è¸¦ ÀνÄÇÔÀ¸·Î »ý°Ü³´Ù.
| 1. The Father¡¯s Name 1:1.1 Of all the names by which God the Father is known throughout the universes, those which designate him as the First Source and the Universe Center are most often encountered. The First Father is known by various names in different universes and in different sectors of the same universe. The names which the creature assigns to the Creator are much dependent on the creature's concept of the Creator. The First Source and Universe Center has never revealed himself by name, only by nature. If we believe that we are the children of this Creator, it is only natural that we should eventually call him Father. But this is the name of our own choosing, and it grows out of the recognition of our personal relationship with the First Source and Center. | |
1:1.2 The Universal
Father never imposes any form of arbitrary recognition, formal worship,
or slavish service upon the intelligent will creatures of the universes.
The evolutionary inhabitants of the worlds of time and space must
of themselves-in their own hearts-recognize, love, and voluntarily
worship him. The Creator refuses to coerce or compel the submission
of the spiritual free wills of his material creatures. The affectionate
dedication of the human will to the doing of the Father's will is
man's choicest gift to God; in fact, such a consecration of creature
will constitutes man's only possible gift of true value to the Paradise
Father. In God, man lives, moves, and has his being; there is nothing
which man can give to God except this choosing to abide by the Father's
will, and such decisions, effected by the intelligent will creatures
of the universes, constitute the reality of that true worship which
is so satisfying to the love-dominated nature of the Creator Father. | ||
1:1.3 When
you have once become truly God-conscious, after you really discover
the majestic Creator and begin to experience the realization of
the indwelling presence of the divine controller, then, in accordance
with your enlightenment and in accordance with the manner and method
by which the divine Sons reveal God, you will find a name for the
Universal Father which will be adequately expressive of your concept
of the First Great Source and Center. And so, on different worlds
and in various universes, the Creator becomes known by numerous
appellations, in spirit of relationship all meaning the same but,
in words and symbols, each name standing for the degree, the depth,
of his enthronement in the hearts of his creatures of any given
realm. | ||
1:1.4 Near
the center of the universe of universes, the Universal Father is
generally known by names which may be regarded as meaning the First
Source. Farther out in the universes of space, the terms employed
to designate the Universal Father more often mean the Universal
Center. Still farther out in the starry creation, he is known, as
on the headquarters world of your local universe, as the First Creative
Source and Divine Center. In one near-by constellation God is called
the Father of Universes. In another, the Infinite Upholder, and
to the east, the Divine Controller. He has also been designated
the Father of Lights, the Gift of Life, and the All-powerful One. | ||
1:1.5 On those
worlds where a Paradise Son has lived a bestowal life, God is generally
known by some name indicative of personal relationship, tender affection,
and fatherly devotion. On your constellation headquarters God is
referred to as the Universal Father, and on different planets in
your local system of inhabited worlds he is variously known as the
Father of Fathers, the Paradise Father, the Havona Father, and the
Spirit Father. Those who know God through the revelations of the
bestowals of the Paradise Sons, eventually yield to the sentimental
appeal of the touching relationship of the creature-Creator association
and refer to God as "our Father." | ||
1:1.6 On a
planet of sex creatures, in a world where the impulses of parental
emotion are inherent in the hearts of its intelligent beings, the
term Father becomes a very expressive and appropriate name for the
eternal God. He is best known, most universally acknowledged, on
your planet, Urantia, by the name God. The name he is given is of
little importance; the significant thing is that you should know
him and aspire to be like him. Your prophets of old truly called
him "the everlasting God" and referred to him as the one
who "inhabits eternity. |
1:2.1 (23.4) Çϳª´ÔÀº ¿µ ¼¼°è¿¡¼ ±Ùº»Àû ½ÇüÀÌ´Ù. Çϳª´ÔÀº Áö¼º ºÐ¾ß¿¡¼ Áø¸®ÀÇ ±Ù¿øÀÌ´Ù. Çϳª´ÔÀº ¹°Áú ¿µ¿ª¿¡ µÎ·ç, ¸¸¹°À» ´É°¡ÇÑ´Ù. ÁöÀ½¹ÞÀº ¸ðµç ÁöÀû Á¸Àç¿¡°Ô Çϳª´ÔÀº ¼º°ÝÀÚ¿ä, ¿Â ¿ìÁÖ¿¡°Ô Çϳª´ÔÀº ¿µ¿øÇÑ ½ÇüÀÇ Ã¹Â° ±Ù¿ø Áß½ÉÀÌ´Ù. Çϳª´ÔÀº »ç¶÷ °°Áöµµ, ±â°è °°Áöµµ ¾Ê´Ù. óÀ½ ¾Æ¹öÁö´Â ¿ìÁÖÀÇ ¿µ, ¿µ¿øÇÑ Áø¸®, ¹«ÇÑÇÑ ½Çü, ¾Æ¹öÁö ¼º°ÝÀÚÀÌ´Ù.
1:2.2 (23.5) ¿µ¿øÇÑ Çϳª´ÔÀº ÀÌ»óÀÌ µÈ ½Çü, ¶Ç´Â ÀΰÝȵÈ
¿ìÁÖº¸´Ù ¹«ÇÑÈ÷ Å©´Ù. Çϳª´ÔÀº ´ÜÁö »ç¶÷ÀÌ Ç°´Â ÃÖ°íÀÇ ¼Ò¸Á, ÇÊ»çÀÚ°¡ Ãß±¸ÇÏ´Â ¸ñÇ¥°¡ µÈ °ÍÀÌ ¾Æ´Ï´Ù.
Çϳª´ÔÀº ´ÜÁö ÇϳªÀÇ °³³ä, ±Ç´ÉÀ» °¡Áø Á¤ÀÇÀÇ ÀáÀ缺µµ ¾Æ´Ï´Ù. ¿ìÁÖÀÇ Çϳª´ÔÀº ÀÚ¿¬°ú ºñ½ÁÇÑ ¸»µµ ¾Æ´Ï¿ä,
ÀÚ¿¬ ¹ýÄ¢ÀÌ ¼º°ÝÈµÈ °Íµµ ¾Æ´Ï´Ù. Çϳª´ÔÀº ÃÊ¿ù ½Çü¿ä, ´ÜÁö »ç¶÷ÀÇ ÀüÅëÀû ÃÖ°íÀÇ °¡Ä¡ °³³äÀÌ ¾Æ´Ï´Ù.
Çϳª´ÔÀº ¿µÀû Àǹ̸¦ ½É¸®ÀûÀ¸·Î ÁýÁßÇÑ °ÍÀÌ ¾Æ´Ï¿ä, ¡°»ç¶÷ÀÌ ¸¸µç °¡Àå °í±ÍÇÑ ÀÛǰ¡±µµ ¾Æ´Ï´Ù. Çϳª´ÔÀº
»ç¶÷µéÀÇ ¸Ó¸® ¼Ó¿¡¼ ÀÌ Áß¿¡ ¾î¶² °³³äÀÏÁöµµ ¸ð¸£Áö¸¸, ±×º¸´Ù ´õ Å©´Ù. ¶¥¿¡¼ ¿µÀû Æò¾ÈÀ» ´©¸®´Â ¸ðµç
»ç¶÷¿¡°Ô, Á×°í ³ª¼ ÀΰÝÀÌ »ì¾Æ³²±â¸¦ °£ÀýÈ÷ ¹Ù¶ó´Â ÀÚ¿¡°Ô, Çϳª´ÔÀº ±¸Á¦ÇÏ´Â ÀÌ¿ä »ç¶ûÀÇ ¾Æ¹öÁöÀÌ´Ù. 1:2.3 (24.1) ½Å¼ºÇÑ Á¸ÀçÀÇ ±êµå½ÉÀÌ Çϳª´ÔÀÌ Á¸ÀçÇÏ´Â »ç½ÇÀ» Àΰ£ÀÇ Ã¼Çè ¼Ó¿¡¼ ÀÔÁõÇÑ´Ù. ÀÌ Á¸Àç´Â »ç¶÷ÀÇ ÇÊ»ç Áö¼º ¼Ó¿¡ »ì¸é¼, °Å±â¼ ¿µ¿øÈ÷ »ì¾Æ³²´Â ºÒ»ç(ÜôÞÝ)ÀÇ È¥ÀÌ »ý¼ºµÇ´Â °ÍÀ» µµ¿ì¶ó°í, ÆÄ¶ó´ÙÀ̽º·ÎºÎÅÍ ÆÄ¼ÛµÈ ¿µ ÈÆ°èÀÚÀÌ´Ù. ¼¼ °¡Áö °æÇèÀû Çö»óÀÌ ÀÌ ½Å´Ù¿î Á¶ÀýÀÚ°¡ Àΰ£ Áö¼º ¼Ó¿¡ °è½ÉÀ» µå·¯³½´Ù.
1:2.7 (24.5) Çϳª´ÔÀÌ Á¸ÀçÇÏ´Â °ÍÀº,
°úÇÐÀû ½ÇÇèÀ̳ª ÀÌÄ¡¸¦ µûÁö´Â ¼ø¼ö ³í¸®·Î °áÄÚ Áõ¸íÇÒ ¼ö ¾ø´Ù. ¿À·ÎÁö Àΰ£ÀÌ Ã¼ÇèÇÏ´Â ¿µ¿ª¿¡¼ Çϳª´ÔÀ» ±ú´ÞÀ»
¼ö ÀÖ´Ù. ±×·±µ¥µµ Çϳª´ÔÀÇ ½ÇüÀÇ ÂüµÈ °³³äÀº ³í¸®ÀûÀ¸·Î ÇÕ´çÇϰí, öÇÐÀûÀ¸·Î ÀÖÀ½Á÷Çϰí, Á¾±³¿¡ ±âº»À̸ç, ÀΰÝÀÌ
»ì¾Æ³²´Â Èñ¸ÁÀ» Á¶±ÝÀÌ¶óµµ °¡Áö´Â µ¥ ÇʼöÀÌ´Ù.
| 2. The Reality of God 1:2.1 God is primal reality in the spirit world; God is the source of truth in the mind spheres; God overshadows all throughout the material realms. To all created intelligences God is a personality, and to the universe of universes he is the First Source and Center of eternal reality. God is neither manlike nor machinelike. The First Father is universal spirit, eternal truth, infinite reality, and father personality. | |
1:2.2 The eternal
God is infinitely more than reality idealized or the universe personalized.
God is not simply the supreme desire of man, the mortal quest objectified.
Neither is God merely a concept, the power-potential of righteousness.
The Universal Father is not a synonym for nature, neither is he
natural law personified. God is a transcendent reality, not merely
man's traditional concept of supreme values. God is not a psychological
focalization of spiritual meanings, neither is he "the noblest
work of man." God may be any or all of these concepts in the
minds of men, but he is more. He is a saving person and a loving
Father to all who enjoy spiritual peace on earth, and who crave
to experience personality survival in death. | ||
1:2.3 The actuality
of the existence of God is demonstrated in human experience by the
indwelling of the divine presence, the spirit Monitor sent from
Paradise to live in the mortal mind of man and there to assist in
evolving the immortal soul of eternal survival. The presence of
this divine Adjuster in the human mind is disclosed by three experiential
phenomena: | ||
1. The intellectual
capacity for knowing God¦¡God-consciousness. | ||
2. The spiritual
urge to find God¦¡God-seeking. | ||
3. The personality
craving to be like God¦¡the wholehearted desire to do the Father's
will. | ||
1:2.7 The
existence of God can never be proved by scientific experiment or
by the pure reason of logical deduction. God can be realized only
in the realms of human experience; nevertheless, the true concept
of the reality of God is reasonable to logic, plausible to philosophy,
essential to religion, and indispensable to any hope of personality
survival. | ||
1:2.8 Those
who know God have experienced the fact of his presence; such God-knowing
mortals hold in their personal experience the only positive proof
of the existence of the living God which one human being can offer
to another. The existence of God is utterly beyond all possibility
of demonstration except for the contact between the God-consciousness
of the human mind and the God-presence of the Thought Adjuster that
indwells the mortal intellect and is bestowed upon man as the free
gift of the Universal Father. | ||
1:2.9 In theory
you may think of God as the Creator, and he is the personal creator
of Paradise and the central universe of perfection, but the universes
of time and space are all created and organized by the Paradise
corps of the Creator Sons. The Universal Father is not the personal
creator of the local universe of Nebadon; the universe in which
you live is the creation of his Son Michael. Though the Father does
not personally create the evolutionary universes, he does control
them in many of their universal relationships and in certain of
their manifestations of physical, mindal, and spiritual energies.
God the Father is the personal creator of the Paradise universe
and, in association with the Eternal Son, the creator of all other
personal universe Creators. | ||
1:2.10 As a
physical controller in the material universe of universes, the First
Source and Center functions in the patterns of the eternal Isle
of Paradise, and through this absolute gravity center the eternal
God exercises cosmic overcontrol of the physical level equally in
the central universe and throughout the universe of universes. As
mind, God functions in the Deity of the Infinite Spirit; as spirit,
God is manifest in the person of the Eternal Son and in the persons
of the divine children of the Eternal Son. This interrelation of
the First Source and Center with the co-ordinate Persons and Absolutes
of Paradise does not in the least preclude the direct personal action
of the Universal Father throughout all creation and on all levels
thereof. Through the presence of his fragmentized spirit the Creator
Father maintains immediate contact with his creature children and
his created universes. |
1:3.1 (25.1) ¡°Çϳª´ÔÀº ¿µÀ̶ó.¡± Çϳª´ÔÀº º¸ÆíÀû ¿µÀû °è½ÉÀÌ´Ù.
¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¹«ÇÑÇÑ ¿µÀû ½ÇüÀÌ´Ù. ±×´Â ¡°Áö°í(ò¸ÍÔ)ÇÏ°í ¿µ¿ø¤ýºÒ¸êÇÏ°í ´«¿¡ º¸ÀÌÁö ¾Ê´Â, À¯ÀÏÇÏ°Ô ÂüµÈ
Çϳª´ÔÀ̶ó.¡± ³ÊÈñ°¡ ¡°Çϳª´ÔÀÇ ÀÚ¼Õ¡±À̱â´Â ÇÏÁö¸¸, ¡°±×ÀÇ ¸ð½ÀÀ» µû¶ó¡± Áö¾îÁ³´Ù¡ª¿µ¿øÈ÷ °è½Å ±×ÀÇ Áß¾Ó
°Åó¿¡¼ ÆÄ¼ÛµÈ ½ÅºñÀÇ ÈÆ°èÀÚ°¡ ³ÊÈñ¿¡°Ô ±êµç´Ù¡ª´Â ¸»ÀÌ ÀÖ´Ù°í ÇØ¼, ¾Æ¹öÁöÀÇ Çüųª ¸ð½ÀÀÌ ³ÊÈñ¿Í °°´Ù°í
»ý°¢Çؼ´Â ¾È µÈ´Ù. Àΰ£ÀÇ ´«¿¡ º¸ÀÌÁö ¾Ê´õ¶óµµ, ÇÇ¿Í »ìÀÌ ÀÖÁö ¾Ê´õ¶óµµ, ¿µ Á¸ÀçµéÀº ½ÇÀçÇÑ´Ù. | 3. God is a Universal Spirit 1:3.1 "God is spirit." He is a universal spiritual presence. The Universal Father is an infinite spiritual reality; he is "the sovereign, eternal, immortal, invisible, and only true God." Even though you are "the offspring of God," you ought not to think that the Father is like yourselves in form and physique because you are said to be created " in his image "-indwelt by Mystery Monitors dispatched from the central abode of his eternal presence. Spirit beings are real, notwithstanding they are invisible to human eyes; even though they have not flesh and blood. | |
1:3.2 Said
the seer of old: "Lo, he goes by me, and I see him not; he
passes on also, but I perceive him not." We may constantly
observe the works of God, we may be highly conscious of the material
evidences of his majestic conduct, but rarely may we gaze upon the
visible manifestation of his divinity, not even to behold the presence
of his delegated spirit of human indwelling. | ||
1:3.3 The Universal
Father is not invisible because he is hiding himself away from the
lowly creatures of materialistic handicaps and limited spiritual
endowments. The situation rather is: "You cannot see my face,
for no mortal can see me and live." No material man could behold
the spirit God and preserve his mortal existence. The glory and
the spiritual brilliance of the divine personality presence is impossible
of approach by the lower groups of spirit beings or by any order
of material personalities. The spiritual luminosity of the Father's
personal presence is a "light which no mortal man can approach;
which no material creature has seen or can see." But it is
not necessary to see God with the eyes of the flesh in order to
discern him by the faith-vision of the spiritualized mind. | ||
1:3.4 The spirit
nature of the Universal Father is shared fully with his coexistent
self, the Eternal Son of Paradise. Both the Father and the Son in
like manner share the universal and eternal spirit fully and unreservedly
with their conjoint personality co-ordinate, the Infinite Spirit.
God's spirit is, in and of himself, absolute; in the Son it is unqualified,
in the Spirit, universal, and in and by all of them, infinite. | ||
1:3.5 God is
a universal spirit; God is the universal person. The supreme personal
reality of the finite creation is spirit; the ultimate reality of
the personal cosmos is absonite spirit. Only the levels of infinity
are absolute, and only on such levels is there finality of oneness
between matter, mind, and spirit. | ||
1:3.6 In the
universes God the Father is, in potential, the overcontroller of
matter, mind, and spirit. Only by means of his far-flung personality
circuit does God deal directly with the personalities of his vast
creation of will creatures, but he is contactable (outside of Paradise)
only in the presences of his fragmented entities, the will of God
abroad in the universes. This Paradise spirit that indwells the
minds of the mortals of time and there fosters the evolution of
the immortal soul of the surviving creature is of the nature and
divinity of the Universal Father. But the minds of such evolutionary
creatures originate in the local universes and must gain divine
perfection by achieving those experiential transformations of spiritual
attainment which are the inevitable result of a creature's choosing
to do the will of the Father in heaven. | ||
1:3.7 In the
inner experience of man, mind is joined to matter. Such material-linked
minds cannot survive mortal death. The technique of survival is
embraced in those adjustments of the human will and those transformations
in the mortal mind whereby such a God-conscious intellect gradually
becomes spirit taught and eventually spirit led. This evolution
of the human mind from matter association to spirit union results
in the transmutation of the potentially spirit phases of the mortal
mind into the morontia realities of the immortal soul. Mortal mind
subservient to matter is destined to become increasingly material
and consequently to suffer eventual personality extinction; mind
yielded to spirit is destined to become increasingly spiritual and
ultimately to achieve oneness with the surviving and guiding divine
spirit and in this way to attain survival and eternity of personality
existence. | ||
1:3.8 I come
forth from the Eternal, and I have repeatedly returned to the presence
of the Universal Father. I know of the actuality and personality
of the First Source and Center, the Eternal and Universal Father.
I know that, while the great God is absolute, eternal, and infinite,
he is also good, divine, and gracious. I know the truth of the great
declarations: "God is spirit" and "God is love,"
and these two attributes are most completely revealed to the universe
in the Eternal Son.
|
1:4.1 (26.3) Çϳª´ÔÀº ¹«ÇÑÈ÷ ¿ÏÀüÇØ¼ Çϳª´ÔÀ» ¿µ¿øÈ÷ ½Åºñ·Î ¸¸µç´Ù. ±íÀ̸¦ Àê ¼ö ¾ø´Â Çϳª´ÔÀÇ ½Åºñ °¡¿îµ¥ °¡Àå ½Åºñ·Î¿î °ÍÀº ÇÊ»çÀÚÀÇ Áö¼º ¼Ó¿¡ ½ÅÀÌ ±êµå´Â Çö»óÀÌ´Ù. ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ½Ã°£ ¼¼°èÀÇ Àΰ£°ú ÇÔ²² ¸Ó¹«¸£´Â ±× ¹æ½ÄÀº ¸ðµç ¿ìÁÖ ½Åºñ °¡¿îµ¥ °¡Àå ±íÀº °ÍÀÌ´Ù. »ç¶÷ÀÇ Áö¼º ¼Ó¿¡ ½ÅÀÌ °è½Ã´Â °ÍÀº ½Åºñ ÁßÀÇ ½ÅºñÀÌ´Ù.
1:4.2 (26.4) ÇÊ»çÀÚÀÇ À°Ã¼´Â ¡°Çϳª´ÔÀÇ ¼ºÀü¡±ÀÌ´Ù. ±ºÁÖÀΠâÁ¶ ¾ÆµéÀÌ »ç¶÷ »ç´Â ¼¼°èÀÇ Àΰ£¿¡°Ô °¡±îÀÌ ¿Í¼, ¡°¸ðµç »ç¶÷À» Àڽſ¡°Ô·Î ²ø¾î´ç±â´Âµ¥µµ,¡± ÀǽÄ(ëòãÛ)ÀÇ ¡°¹® ¾Õ¿¡ ¼¼,¡± ¡°µÎµå¸®¸ç,¡± ¡°¸¶À½ ¹®À» ¿°íÀÚ Çϴ¡± ¸ðµç »ç¶÷¿¡°Ô µé¾î°¡±â¸¦ ±â»µÇϰí, âÁ¶ ¾Æµé°ú ÇÊ»ç Àΰ£ »çÀÌ¿¡ ÀÌ ±íÀº °³ÀÎÀû ±³ÅëÀÌ ÀÖÁö¸¸, ±×·±µ¥µµ, ÇÊ»ç Àΰ£Àº ¹Ù·Î Çϳª´ÔÀ¸·ÎºÎÅÍ ¿Â ¹«¾ùÀΰ¡¸¦ ¹Þ´Âµ¥, À̰ÍÀº Àΰ£ ¾È¿¡ ½ÇÁ¦·Î °ÅÇϸç, »ç¶÷ÀÇ ¸öÀº ±× ¼ºÀüÀÌ´Ù.
1:4.3 (26.5) ³Ê´Â ¿©±â ¾Æ·¡¿¡¼ ÀλýÀÌ ³¡³ª°í, ¶¥¿¡¼ ÀÓ½Ã
¸ð½ÀÀ» ÀÔ°í ³ÊÀÇ °úÁ¤À» ´Ù ¸¶Ä¡°í, À°Ã¼¸¦ ÀÔÀº ¿¬½À ¿©ÇàÀÌ ³¡³ª°í, ÇÊ»çÀÚÀÇ Ãµ¸·À» ±¸¼ºÇϴ Ƽ²øÀÌ ¡°¿Â
°÷À¸·Î µÇµ¹¾Æ°¥ ¶§,¡± °è½ÃµÈ ¹Ù¿Í °°ÀÌ, ±×¶§ ±êµå´Â ¡°¿µÀº ±× ¿µÀ» ÁֽŠÇϳª´ÔÇÑÅ×·Î µ¹¾Æ°¥Áö´Ï¶ó.¡± ÀÌ
Ç༺¿¡¼ ÅÂ¾î³ µµ´öÀû Àΰ£ °¢ÀÚ ¾È¿¡, Çϳª´ÔÀÇ ºÐ½ÅÀÌ, ½ÅÀÇ ÇÑ ºÎºÐÀÌÀÚ ¼ÒÆ÷(á³øÐ)°¡, ¸Ó¹«¸¥´Ù. ¼ÒÀ¯±ÇÀ¸·Î
µûÁö¸é, ¾ÆÁ÷ ³× °ÍÀÌ ¾Æ´Ï´Ù. ±×·¯³ª ±× ºÐ½ÅÀº ³×°¡ ÇÊ»ç Á¸À縦 °ÅÄ¡°í »ì¾Æ³²À¸¸é ³Ê¿Í Çϳª°¡ µÇ¶ó°í ÀϺη¯
ÀǵµÇÑ °ÍÀÌ´Ù.
1:4.6 (27.1) ¿Â ¿ìÁÖÀÇ ¾î´À ±¸Ã¼, ¾î´À ¼¼°è¿¡ »ç´Â ¾î¶²
¿µ Á¸À糪 ¾î¶² ÇÊ»ç Àΰ£¿¡°Ôµµ, ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ±×·¯ÇÑ ¿µ Á¸Àç¿Í ±×·¯ÇÑ ÇÊ»çÀÚ°¡ Çì¾Æ¸®°í ÀÌÇØÇÒ ¼ö ÀÖ´Â,
ÀÎÀÚÇÏ°í ½Å¼ºÇÑ ÀÚ¾ÆÀÇ ÀüºÎ¸¦ µå·¯³½´Ù. ¿µÀûÀÌµç ¹°ÁúÀ̵ç, Çϳª´ÔÀº ¼º°ÝÀÚ¸¦ Â÷º°ÇÏ´Â ºÐÀÌ ¾Æ´Ï´Ù. ¿ìÁÖÀÇ
¾î¶² ¾ÆÀ̰¡ ¾î¶² ÁÖ¾îÁø ¼ø°£¿¡ ½ÅÀÇ °è½ÉÀ» ´©¸®´õ¶óµµ, ±× °è½ÉÀº ¿ÀÁ÷ ±×·¯ÇÑ Àΰ£ÀÌ ¹°ÁúÀ» ÃÊ¿ùÇÏ´Â ¼¼°è°¡
¿µÀû »ç½ÇÀÓÀ» ¹Þ¾ÆµéÀ̰í Çì¾Æ¸®´Â ´É·Â¿¡ µû¶ó¼¸¸ ÇÑÁ¤µÈ´Ù. | 4. The Mystery of God 1:4.1 The infinity of the perfection of God is such that it eternally constitutes him mystery. And the greatest of all the unfathomable mysteries of God is the phenomenon of the divine indwelling of mortal minds. The manner in which the Universal Father sojourns with the creatures of time is the most profound of all universe mysteries; the divine presence in the mind of man is the mystery of mysteries. | |
1:4.2 The physical
bodies of mortals are "the temples of God." Notwithstanding
that the Sovereign Creator Sons come near the creatures of their
inhabited worlds and "draw all men to themselves"; though
they "stand at the door" of consciousness "and knock"
and delight to come in to all who will "open the doors of their
hearts"; although there does exist this intimate personal communion
between the Creator Sons and their mortal creatures, nevertheless,
mortal men have something from God himself which actually dwells
within them; their bodies are the temples thereof. | ||
1:4.3 When
you are through down here, when your course has been run in temporary
form on earth, when your trial trip in the flesh is finished, when
the dust that composes the mortal tabernacle "returns to the
earth whence it came" ; then, it is revealed, the indwelling
"Spirit shall return to God who gave it" There sojourns
within each moral being of this planet a fragment of God, a part
and parcel of divinity. It is not yet yours by right of possession,
but it is designedly intended to be one with you if you survive
the mortal existence. | ||
1:4.4 We are
constantly confronted with this mystery of God; we are nonplused
by the increasing unfolding of the endless panorama of the truth
of his infinite goodness, endless mercy, matchless wisdom, and superb
character. | ||
1:4.5 The divine
mystery consists in the inherent difference which exists between
the finite and the infinite, the temporal and the eternal, the time-space
creature and the Universal Creator, the material and the spiritual,
the imperfection of man and the perfection of Paradise Deity. The
God of universal love unfailingly manifests himself to every one
of his creatures up to the fullness of that creature's capacity
to spiritually grasp the qualities of divine truth, beauty, and
goodness. | ||
1:4.6 To every
spirit being and to every mortal creature in every sphere and on
every world of the universe of universes, the Universal Father reveals
all of his gracious and divine self that can be discerned or comprehended
by such spirit beings and by such mortal creatures. God is no respecter
of persons, either spiritual or material. The divine presence which
any child of the universe enjoys at any given moment is limited
only by the capacity of such a creature to receive and to discern
the spirit actualities of the supermaterial world. | ||
1:4.7 As a
reality in human spiritual experience God is not a mystery. But
when an attempt is made to make plain the realities of the spirit
world to the physical minds of the material order, mystery appears:
mysteries so subtle and so profound that only the faith-grasp of
the God-knowing mortal can achieve the philosophic miracle of the
recognition of the Infinite by the finite, the discernment of the
eternal God by the evolving mortals of the material worlds of time
and space.
|
1:5.1 (27.3) Çϳª´ÔÀÌ À§´ëÇÑ °Í, ¹«ÇÑÇÑ °Í¸¸ º¸°í ±×ÀÇ ¼º°ÝÀ»
Èñ¹ÌÇÏ°Ô º¸°Å³ª °£°úÇÏÁö ¸»¶ó. ¡°±Í¸¦ ¸¸µé·Á°í °èȹÇÑ ºÐÀÌ, ¸ø µéÀ¸½Ç±î? ´«À» ¸¸µç ºÐÀÌ, ¸ø º¸½Ç±î?¡±
¿ìÁÖÀÇ ¾Æ¹öÁö´Â °¡Àå ³ôÀº ½Å´Ù¿î ¼º°ÝÀÚÀÌ´Ù. ±×´Â ¸ðµç âÁ¶ Àü¿ª¿¡ °ÉÃÄ, ¼º°ÝÀÇ ±â¿øÀÌ¿ä ¿î¸íÀÌ´Ù. Çϳª´ÔÀº
¹«ÇÑÇÏ°í ¼º°ÝÀ» °¡Á³À¸¸ç, ¹«ÇÑÇÑ ¼º°ÝÀÚÀÌ´Ù. ±×ÀÇ ¸öÀÌ ¹«ÇÑÇÏ¿© À¯ÇÑÇÑ ¹°Áú Á¸ÀçµéÀÌ ¾ðÁ¦±îÁö³ª ±×¸¦ ÃæºÐÈ÷
ÀÌÇØÇÒ ¼ö ¾ø°Ô ¸¸µå´Âµ¥µµ, ¾Æ¹öÁö´Â ÂüÀ¸·Î ¼º°ÝÀÚÀÌ´Ù. | 5. Personality of the Universal Father 1:5.1 Do not permit the magnitude of God, his infinity, either to obscure or eclipse his personality. "He who planned the ear, shall he not hear? He who formed the eye, shall he not see?" The Universal Father is the acme of divine personality; he is the origin and destiny of personality throughout all creation. God is both infinite and personal; he is an infinite personality. The Father is truly a personality, notwithstanding that the infinity of his person places him forever beyond the full comprehension of material and finite beings. | |
1:5.2 God is
much more than a personality as personality is understood by the
human mind; he is even far more than any possible concept of a superpersonality.
But it is utterly futile to discuss such incomprehensible concepts
of divine personality with the minds of material creatures whose
maximum concept of the reality of being consists in the idea and
ideal of personality. The material creature's highest possible concept
of the Universal Creator is embraced within the spiritual ideals
of the exalted idea of divine personality. Therefore, although you
may know that God must be much more than the human conception of
personality, you equally well know that the Universal Father cannot
possibly be anything less than an eternal, infinite, true, good,
and beautiful personality. | ||
1:5.3 God
is not hiding from any of his creatures. He is unapproachable to
so many orders of beings only because he "dwells in a light
which no material creature can approach." The immensity and
grandeur of the divine personality is beyond the grasp of the unperfected
mind of evolutionary mortals. He "measures the waters in the
hollow of his hand, measures a universe with the span of his hand.
It is he who sits on the circle of the earth, who stretches out
the heavens as a curtain and spreads them out as a universe to dwell
in." "Lift up your eyes on high and behold who has created
all these things, who brings out their worlds by number and calls
them all by their names"; and so it is true that "the
invisible things of God are partially understood by the things which
are made." Today, and as you are, you must discern the invisible
Maker through his manifold and diverse creation, as well as through
the revelation and ministration of his Sons and their numerous subordinates. | ||
1:5.4 Even
though material mortals cannot see the person of God, they should
rejoice in the assurance that he is a person; by faith accept the
truth which portrays that the Universal Father so loved the world
as to provide for the eternal spiritual progression of its lowly
inhabitants; that he "delights in his children." God is
lacking in none of those superhuman and divine attributes which
constitute a perfect, eternal, loving, and infinite Creator personality. | ||
1:5.5 In the
local creations (excepting the personnel of the superuniverses)
God has no personal or residential manifestation aside from the
Paradise Creator Sons who are the fathers of the inhabited worlds
and the sovereigns of the local universes. If the faith of the creature
were perfect, he would assuredly know that when he had seen a Creator
Son he had seen the Universal Father; in seeking for the Father,
he would not ask nor expect to see other than the Son. Mortal man
simply cannot see God until he achieves completed spirit transformation
and actually attains Paradise. | ||
1:5.6 The natures
of the Paradise Creator Sons do not encompass all the unqualified
potentials of the universal absoluteness of the infinite nature
of the First Great Source and Center, but the Universal Father is
in every way divinely present in the Creator Sons. The Father and
his Sons are one. These Paradise Sons of the order of Michael are
perfect personalities, even the pattern for all local universe personality
from that of the Bright and Morning Star down to the lowest human
creature of progressing animal evolution. | ||
1:5.7 Without
God and except for his great and central person, there would be
no personality throughout all the vast universe of universes. God
is personality. | ||
1:5.8 Notwithstanding
that God is an eternal power, a majestic presence, a transcendent
ideal, and a glorious spirit, though he is all these and infinitely
more, nonetheless, he is truly and everlastingly a perfect Creator
personality, a person who can "know and be known," who
can "love and be loved," and one who can befriend us;
while you can be known, as other humans have been known, as the
friend of God. He is a real spirit and a spiritual reality. | ||
1:5.9 As we
see the Universal Father revealed throughout his universe; as we
discern him indwelling his myriads of creatures; as we behold him
in the persons of his Sovereign Sons; as we continue to sense his
divine presence here and there, near and afar, let us not doubt
nor question his personality primacy. Notwithstanding all these
far-flung distributions, he remains a true person and everlastingly
maintains personal connection with the countless hosts of his creatures
scattered throughout the universe of universes. | ||
1:5.10 The
idea of the personality of the Universal Father is an enlarged and
truer concept of God which has come to mankind chiefly through revelation.
Reason, wisdom, and religious experience all infer and imply the
personality of God, but they do not altogether validate it. Even
the indwelling Thought Adjuster is prepersonal. The truth and maturity
of any religion is directly proportional to its concept of the infinite
personality of God and to its grasp of the absolute unity of Deity.
The idea of a personal Deity becomes, then, the measure of religious
maturity after religion has first formulated the concept of the
unity of God. | ||
1:5.11 Primitive
religion had many personal gods, and they were fashioned in the
image of man. Revelation affirms the validity of the personality
concept of God which is merely possible in the scientific postulate
of a First Cause and is only provisionally suggested in the philosophic
idea of Universal Unity. Only by personality approach can any person
begin to comprehend the unity of God. To deny the personality of
the First Source and Center leaves one only the choice of two philosophic
dilemmas: materialism or pantheism. | ||
1:5.12 In the
contemplation of Deity, the concept of personality must be divested
of the idea of corporeality. A material body is not indispensable
to personality in either man or God. The corporeality error is shown
in both extremes of human philosophy. In materialism, since man
loses his body at death, he ceases to exist as a personality; in
pantheism, since God has no body, he is not, therefore, a person.
The superhuman type of progressing personality functions in a union
of mind and spirit. | ||
1:5.13 Personality
is not simply an attribute of God; it rather stands for the totality
of the co-ordinated infinite nature and the unified divine will
which is exhibited in eternity and universality of perfect expression.
Personality, in the supreme sense, is the revelation of God to the
universe of universes. | ||
1:5.14 God,
being eternal, universal, absolute, and infinite, does not grow
in knowledge nor increase in wisdom. God does not acquire experience,
as finite man might conjecture or comprehend, but he does, within
the realms of his own eternal personality, enjoy those continuous
expansions of self-realization which are in certain ways comparable
to, and analogous with, the acquirement of new experience by the
finite creatures of the evolutionary worlds. | ||
1:5.15 The
absolute perfection of the infinite God would cause him to suffer
the awful limitations of unqualified finality of perfectness were
it not a fact that the Universal Father directly participates in
the personality struggle of every imperfect soul in the wide universe
who seeks, by divine aid, to ascend to the spiritually perfect worlds
on high. This progressive experience of every spirit being and every
mortal creature throughout the universe of universes is a part of
the Father's ever-expanding Deity-consciousness of the never-ending
divine circle of ceaseless self-realization. | ||
1:5.16 It
is literally true: "In all your afflictions he is afflicted."
"In all your triumphs he triumphs in and with you." His
prepersonal divine spirit is a real part of you. The Isle of Paradise
responds to all the physical metamorphoses of the universe of universes;
the Eternal Son includes all the spirit impulses of all creation;
the Conjoint Actor encompasses all the mind expression? of the expanding
cosmos. The Universal Father realizes in the fullness of the divine
consciousness all the individual experience of the progressive struggles
of the expanding minds and the ascending spirits of every entity,
being, and personality of the whole evolutionary creation of time
and space. And all this is literally true, for "in Him we all
live and move and have our being."
|
1:6.1 (29.7) Àΰ£ÀÇ ¼º°ÝÀº, ½Å¼ºÇÑ Ã¢Á¶ ¼º°ÝÀÚ°¡ ½Ã°£°ú °ø°£¿¡
´øÁö´Â ¸ð½ÀÀÇ ±×¸²ÀÚÀÌ´Ù. ¾î¶°ÇÑ »ç½ÇÀÌ¶óµµ ±× ±×¸²ÀÚ¸¦ °Ë»çÇØ¼´Â ÃæºÐÈ÷ ÀÌÇØÇÒ ¼ö ¾ø´Ù. Âü ¾Ë¸ÍÀÌ¿¡ µû¶ó¼
±×¸²ÀÚ¸¦ Ç®ÀÌÇØ¾ß ÇÑ´Ù.
| 6. Personality in the Universe 1:6.1 Human personality is the time-space image-shadow cast by the divine Creator personality. And no actuality can ever be adequately comprehended by an examination of its shadow. Shadows should be interpreted in terms of the true substance. | |
1:6.2 God is
to science a cause, to philosophy an idea, to religion a person,
even the loving heavenly Father. God is to the scientist a primal
force, to the philosopher a hypothesis of unity, to the religionist
a living spiritual experience. Man's inadequate concept of the personality
of the Universal Father can be improved only by man's spiritual
progress in the universe and will become truly adequate only when
the pilgrims of time and space finally attain the divine embrace
of the living God on Paradise. | ||
1:6.3 ever
lose sight of the antipodal viewpoints of personality as it is conceived
by God and man. Man views and comprehends personality, looking from
the finite to the infinite; God looks from the infinite to the finite.
Man possesses the lowest type of personality; God, the highest,
even supreme, ultimate, and absolute. Therefore did the better concepts
of the divine personality have patiently to await the appearance
of improved ideas of human personality, especially the enhanced
revelation of both human and divine personality in the Urantian
bestowal life of Michael, the Creator Son. | ||
1:6.4 The prepersonal
divine spirit which indwells the mortal mind carries, in its very
presence, the valid proof of its actual existence, but the concept
of the divine personality can be grasped only by the spiritual insight
of genuine personal religious experience. Any person, human or divine,
may be known and comprehended quite apart from the external reactions
or the material presence of that person. | ||
1:6.5 Some
degree of moral affinity and spiritual harmony is essential to friendship
between two persons; a loving personality can hardly reveal himself
to a loveless person. Even to approach the knowing of a divine personality,
all of man's personality endowments must be wholly consecrated to
the effort; halfhearted, partial devotion will be unavailing. | ||
1:6.6 The more
completely man understands himself and appreciates the personality
values of his fellows, the more he will crave to know the Original
Personality, and the more earnestly such a God-knowing human will
strive to become like the Original Personality. You can argue over
opinions about God, but experience with him and in him exists above
and beyond all human controversy and mere intellectual logic. The
God-knowing man describes his spiritual experiences, not to convince
unbelievers, but for the edification and mutual satisfaction of
believers. | ||
1:6.7 To assume
that the universe can be known, that it is intelligible, is to assume
that the universe is mind made and personality managed. Man's mind
can only perceive the mind phenomena of other minds, be they human
or superhuman. If man's personality can experience the universe,
there is a divine mind and an actual personality somewhere concealed
in that universe. | ||
1:6.8 God is
spirit¦¡spirit personality; man is also a spirit¦¡potential spirit
personality. Jesus of Nazareth attained the full realization of
this potential of spirit personality in human experience; therefore
his life of achieving the Father's will becomes man's most real
and ideal revelation of the personality of God. Even though the
personality of the Universal Father can be grasped only in actual
religious experience, in Jesus' earth life we are inspired by the
perfect demonstration of such a realization and revelation of the
personality of God in a truly human experience. |
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±³ÅëÀÌ ´ë´ÜÈ÷ ¿ëÀÌÇÏ°Ô µÉ ¼öµµ ÀÖ´Ù. | 7. Spiritual Value of the Personality Concept 1:7.1 When Jesus talked about "the living God," he referred to a personal Deity-the Father in heaven. The concept of the personality of Deity facilitates fellowship; it favors intelligent worship; it promotes refreshing trustfulness. Interactions can be had between nonpersonal things, but not fellowship. The fellowship relation of father and son, as between God and man, cannot be enjoyed unless both are persons. Only personalities can commune with each other, albeit this personal communion may be greatly facilitated by the presence of just such an impersonal entity as the Thought Adjuster. | |
1:7.2 Man does
not achieve union with God as a drop of water might find unity with
the ocean. Man attains divine union by progressive reciprocal spiritual
communion, by personality intercourse with the personal God, by
increasingly attaining the divine nature through wholehearted and
intelligent conformity to the divine will. Such a sublime relationship
can exist only between personalities. | ||
1:7.3 The concept
of truth might possibly be entertained apart from personality, the
concept of beauty may exist without personality, but the concept
of divine goodness is understandable only in relation to personality.
Only a person can love and be loved. Even beauty and truth would
be divorced from survival hope if they were not attributes of a
personal God, a loving Father. | ||
1:7.4 We cannot
fully understand how God can be primal, changeless, all-powerful,
and perfect, and at the same time be surrounded by an ever-changing
and apparently law-limited universe, an evolving universe of relative
imperfections. But we can know such a truth in our own personal
experience since we all maintain identity of personality and unity
of will in spite of the constant changing of both ourselves and
our environment. | ||
1:7.5 Ultimate
universe reality cannot be grasped by mathematics, logic, or philosophy,
only by personal experience in progressive conformity to the divine
will of a personal God. Neither science, philosophy, nor theology
can validate the personality of God. Only the personal experience
of the faith sons of the heavenly Father can effect the actual spiritual
realization of the personality of God. | ||
1:7.6 The higher
concepts of universe personality imply: identity, self-consciousness,
self-will, and possibility for self-revelation. And these characteristics
further imply fellowship with other and equal personalities, such
as exists in the personality associations of the Paradise Deities.
And the absolute unity of these associations is so perfect that
divinity becomes known by indivisibility, by oneness. "The
Lord God is one." Indivisibility of personality does not interfere
with God's bestowing his spirit to live in the hearts of mortal
men. Indivisibility of a human father's personality does not prevent
the reproduction of mortal sons and daughters. | ||
1:7.7 This
concept of indivisibility in association with the concept of unity
implies transcendence of both time and space by the Ultimacy of
Deity; therefore neither space nor time can be absolute or infinite.
The First Source and Center is that infinity who unqualifiedly transcends
all mind, all matter, and all spirit. | ||
1:7.8 The fact
of the Paradise Trinity in no manner violates the truth of the divine
unity. The three personalities of Paradise Deity are, in all universe
reality reactions and in all creature relations, as one. Neither
does the existence of these three eternal persons violate the truth
of the indivisibility of Deity. I am fully aware that I have at
my command no language adequate to make clear to the mortal mind
how these universe problems appear to us. But you should not become
discouraged; not all of these things are wholly clear to even the
high personalities belonging to my group of Paradise beings. Ever
bear in mind that these profound truths pertaining to Deity will
increasingly clarify as your minds become progressively spiritualized
during the successive epochs of the long mortal ascent to Paradise. | ||
1:7.9 [Presented by a Divine Counselor, a member of a group of celestial
personalities assigned by the Ancients of Days on Uversa, the headquarters
of the seventh superuniverse, to supervise those portions of this
forthcoming revelation which have to do with affairs beyond the
borders of the local universe of Nebadon. I am commissioned to sponsor
those papers portraying the nature and attributes of God because
I represent the highest source of information available for such
a purpose on any inhabited world. I have served as a Divine Counselor
in all seven of the superuniverses and have long resided at the
Paradise center of all things. Many times have I enjoyed the supreme
pleasure of a sojourn in the immediate personal presence of the
Universal Father. I portray the reality and truth of the Father's
nature and attributes with unchallengeable authority; I know whereof
I speak.]
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