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Paper
16
The Seven Master Spirits
16:0.1 The Seven Master Spirits of Paradise are the primary
personalities of the Infinite Spirit. In this sevenfold creative
act of self-duplication the Infinite Spirit exhausted the associative
possibilities mathematically inherent in the factual existence
of the three persons of Deity. Had it been possible to produce
a larger number of Master Spirits, they would have been created,
but there are just seven associative possibilities, and only
seven, inherent in three Deities. And this explains why the
universe is operated in seven grand divisions, and why the number
seven is basically fundamental in its organization and administration.
16:0.2 The Seven Master Spirits thus have their origin in, and
derive their individual characteristics from, the following
seven likenesses:
16:0.3.1. The Universal Father.
16:0.4.2. The Eternal Son.
16:0.5.3. The Infinite Spirit.
16:0.6.4. The Father and the Son.
16:0.7.5. The Father and the Spirit.
16:0.8.6. The Son and the Spirit.
16:0.9.7. The Father, Son, and Spirit.
16:0.10 We know very little about the action of the Father and
the Son in the creation of the Master Spirits. Apparently they
were brought into existence by the personal acts of the Infinite
Spirit, but we have been definitely instructed that both the
Father and the Son participated in their origin.
16:0.11 In spirit character and nature these Seven Spirits of
Paradise are as one, but in all other aspects of identity they
are very unlike, and the results of their functioning in the
superuniverses are such that the individual differences of each
are unmistakably discernible. All the afterplans of the seven
segments of the grand universe-and even the correlative segments
of outer space-have been conditioned by the other-than-spiritual
diversity of these Seven Master Spirits of supreme and ultimate
supervision.
16:0.12 The Master Spirits have many functions, but at the present
time their particular domain is the central supervision of the
seven superuniverses. Each Master Spirit maintains an enormous
force-focal headquarters, which slowly circulates around the
periphery of Paradise, always maintaining a position opposite
the superuniverse of immediate supervision and at the Paradise
focal point of its specialized power control and segmental energy
distribution. The radial boundary lines of any one of the superuniverses
do actually converge at the Paradise headquarters of the supervising
Master Spirit.
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1.
»ïÀÚÀÏüÀÎ ½Å°ú °¡Áö´Â °ü°è
16:1.1 (185.1) ÇÕµ¿ âÁ¶ÀÚ, °ð
¹«ÇÑÇÑ ¿µÀº °¥¶óÁöÁö ¾ÊÀº ½ÅÀÇ »ïÀÚ ¼º°Ýȸ¦ ¸¶Ä¡´Â µ¥ ÇÊ¿äÇÏ´Ù. ÀÌ·¸°Ô ½ÅÀÌ ¼¼ °¡Áö·Î ¼º°ÝÈÇÏ´Â µ¥´Â
°³º°·Î, ¶Ç ¿¬ÇÕÇÏ¿© Ç¥ÇöÇÏ´Â Àϰö °¡Áö °¡´É¼ºÀÌ º»·¡ºÎÅÍ ÀÖ´Ù. µû¶ó¼ ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀ» ¸¶¶¥È÷ Ç¥ÇöÇÏ´Â
Á¸Àç, ÃѸíÇÏ°í ¿µÀû ÀáÀ缺À» °¡Áø Á¸ÀçµéÀÌ °ÅÇÏ´Â ¿ìÁÖµéÀ» âÁ¶ÇÏ·Á´Â ³ªÁßÀÇ °èȹÀº Àϰö À¸¶ä ¿µÀÇ ¼º°Ýȸ¦
ºÒ°¡ÇÇÇÏ°Ô ¸¸µé¾ú´Ù. ¿ì¸®´Â ½ÅÀÌ ¼¼ °¡Áö·Î ¼º°ÝÈÇÏ´Â °ÍÀ» Àý´ë ÇÊ¿¬¼ºÀ̶ó ºÎ¸£°Ô µÇ¾ú°í, ÇÑÆí Àϰö À¸¶ä
¿µÀÌ ³ªÅ¸³ª´Â °ÍÀ» Àý´ë ÀÌÇÏÀÇ ÇÊ¿¬¼ºÀ¸·Î º¸°Ô µÇ¾ú´Ù.
16:1.2 (185.2) Àϰö À¸¶ä
¿µÀº µµÀúÈ÷ ¼¼ °¡Áö ½ÅÀ» Ç¥ÇöÇÑ´Ù°í ÇÒ ¼ö ¾øÁö¸¸, ±×µéÀº Ä¥Áß ½ÅÀÇ ¿µ¿øÇÑ ÃÊ»óÀ̸ç, ÀÌ Ä¥Áß ½ÅÀº ´Ã
°è½Ã´Â ¼¼ ºÐ ½ÅÀÇ ±â´É, Ȱµ¿ÇÏ°í °áÇÕÇÏ´Â ±â´ÉÀÌ´Ù. ÀÌ Àϰö ¿µÀ¸·Î ¸»¹Ì¾Ï¾Æ, ±×µé ¾È¿¡¼, ±×¸®°í ±×µéÀ»
ÅëÇØ¼, ¿ìÁÖÀÇ ¾Æ¹öÁö³ª ¿µ¿øÇÑ ¾ÆµéÀ̳ª ¹«ÇÑÇÑ ¿µ, ¾Æ´Ï¸é ¾î¶² µÑÀÇ °áÇÕµµ ±×·¸°Ô Ȱµ¿ÇÒ ¼ö ÀÖ´Ù. ¿ìÁÖÀÇ
¾Æ¹öÁö¿Í ¿µ¿øÇÑ ¾Æµé°ú ¹«ÇÑÇÑ ¿µÀÌ ÇÔ²² ÇൿÇÒ ¶§, ±×µéÀº À¸¶ä ¿µ 7¹øÀ» ÅëÇØ¼ Ȱµ¿ÇÒ ¼ö ÀÖ°í, ¶Ç ±×·¸°Ô
ÇÏÁö¸¸, »ïÀ§ÀÏü·Î¼ Ȱµ¿ÇÏÁö´Â ¾Ê´Â´Ù. ´Üµ¶À¸·Î, ±×¸®°í Áý´ÜÀ¸·Î, À¸¶ä ¿µµéÀº, ¾î¶² °¡´ÉÇÑ ½Å ±â´Éµµ,
´Üµ¶ ±â´É°ú ¸î °¡Áö ±â´Éµµ ´ëÇ¥ÇÏÁö¸¸, ÁýÇÕÀÇ È°µ¿, »ïÀ§ÀÏü¸¦ ´ëÇ¥ÇÏÁö´Â ¾Ê´Â´Ù. À¸¶ä ¿µ 7¹øÀº ÆÄ¶ó´ÙÀ̽º
»ïÀ§ÀÏü¿Í °ü·ÃÇÏ¿© ¸ö¼Ò Ȱµ¿ÇÏÁö ¾ÊÀ¸¸ç, ¹Ù·Î À̰ÍÀÌ ±×°¡ ÃÖ»ó Á¸À縦 À§Çؼ Ä£È÷ Ȱµ¿ÇÒ ¼ö ÀÖ´Â ÀÌÀ¯ÀÌ´Ù.
16:1.3 (185.3) ±×·¯³ª
Àϰö À¸¶ä ¿µÀÌ ±×µé °³ÀÎÀÇ ±Ç´É°ú ÃÊ¿ìÁÖ ±ÇÇÑÀ» °¡Áø °¢ÀÚÀÇ ÀÚ¸®¸¦ ºñ¿ì°í, ÆÄ¶ó´ÙÀ̽º ½ÅÀÇ »ïÀÚÀÏü °è½É
¾Õ¿¡¼ ÇÕµ¿ ÇàÀ§ÀÚ µÑ·¹¿¡ ¸ðÀ̸é, ±×¶§ °Å±â¼, ÁøÈÇÏ´Â ¿ìÁֵ鿡 ´ëÇÏ¿©, ±× ¿ìÁÖµé ¾È¿¡¼, ±×µéÀº ³ª´©¾îÁöÁö
¾ÊÀº ½Å¡ª»ïÀ§ÀÏü¡ªÀÇ ±â´ÉÀû ±Ç´É¤ý½½±â¤ý±ÇÇÑÀ» Áý´ÜÀ¸·Î ´ëÇ¥ÇÑ´Ù. ½ÅÀÇ Àϰö °¡Áö ¿øÃÊÀû Ç¥ÇöÀÌ ÆÄ¶ó´ÙÀ̽º¿¡¼
ÀÌ·¸°Ô ¿¬ÇյǴ °ÍÀº, ÃÖ»óÀ§¿Í ±Ã±ØÀ§ ¾È¿¡¼ ¿µ¿øÇÑ ¼¼ ½ÅÀÇ ¸ðµç ¼Ó¼º°ú ŵµ¸¦ ½ÇÁ¦·Î Æ÷ÇÔÇϸç, ±ÛÀÚ ±×´ë·Î
µÑ·¯½Ñ´Ù. ¸ðµç ½Ç¿ëÀû Àǵµ¿Í ¸ñÀûÀ¸·Î º¼ ¶§, Àϰö À¸¶ä ¿µÀº ±×¶§ °Å±â¼, ÃÑ¿ìÁÖ¿¡ ´ëÇÏ¿©, ±×¸®°í ÃÑ¿ìÁÖ
¾È¿¡¼, ÃÖ»ó ±Ã±ØÀ§ÀÇ ±â´ÉÀû ¿µÅ並 Æ÷ÇÔÇÑ´Ù.
16:1.4 (185.4) ¿ì¸®°¡
Çì¾Æ¸± ¼ö ÀÖ´Â ÇÑ, ÀÌ Àϰö ¿µÀº ¿µ¿øÇÑ ¼¼ ºÐ ½ÅÀÇ ½Å¼ºÇÑ È°µ¿°ú °ü·ÃµÇ¾î ÀÖ´Ù. Àý´ëÀÚÀÇ ¿µ¿øÇÑ ¼¼ ±¹¸éÀÇ
ÀÛ¿ëÇÏ´Â °è½É°ú Á÷Á¢ °áÇյǾú´Ù´Â Áõ°Å¸¦ ¿ì¸®´Â ŽÁöÇÏÁö ¸øÇÑ´Ù. °áÇÕÇßÀ» ¶§ ´ëü·Î À¯ÇÑ Çൿ ºÐ¾ß¶ó°í »ý°¢Çصµ
ÁÁÀº ¹üÀ§ ¾È¿¡¼, À¸¶ä ¿µµéÀº ÆÄ¶ó´ÙÀ̽º ½ÅµéÀ» ´ëÇ¥ÇÑ´Ù. ÀÌ ¿µ¿ªÀº ±Ã±ØÀÇ °ÍÀ» ¸¹ÀÌ Ç°À»Áö ¸ð¸£Áö¸¸,
Àý´ëÀûÀÎ °ÍÀ» ǰÁö´Â ¾Ê´Â´Ù.
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1. Relation to Triune
Deity
16:1.1 The Conjoint Creator, the Infinite
Spirit, is necessary to the completion of the triune personalization
of undivided Deity. This threefold Deity personalization is
inherently sevenfold in possibility of individual and associative
expression! hence the subsequent plan to create universes inhabited
by intelligent and potentially spiritual beings, duly expressive
of the Father, Son, and Spirit, made the personalization of
the Seven Master Spirits inescapable. We have come to speak
of the threefold personalization of Deity as the absolute inevitability,
while we have come to look upon the appearance of the Seven
Master Spirits as the subabsolute inevitability
16:1.2 While the Seven Master Spirits are hardly expressive
of threefold Deity, they are the eternal portrayal of sevenfold
Deity, the active and associative functions of the three ever-existent
persons of Deity. By and in and through these Seven Spirits,
the Universal Father, the Eternal Son, or the Infinite Spirit,
or any dual association, is able to function as such. When the
Father, the Son, and the Spirit act together, they can and do
function through Master Spirit Number Seven, but not as the
Trinity. The Master Spirits singly and collectively represent
any and all possible Deity functions, single and several, but
not collective, not the Trinity. Master Spirit Number Seven
is personally nonfunctional with regard to the Paradise Trinity,
and that is just why he can function personally for the Supreme
Being.
16:1.3 But when the Seven Master Spirits vacate their individual
seats of personal power and superuniverse authority and assemble
about the Conjoint Actor in the triune presence of Paradise
Deity, then and there are they collectively representative of
the functional power, wisdom, and authority of undivided Deity-the
Trinity-to and in the evolving universes. Such a Paradise union
of the primal sevenfold expression! of Deity does actually embrace,
literally encompass, all of every attribute and attitude of
the three eternal Deities in Supremacy and in Ultimacy. To all
practical intents and purposes the Seven Master Spirits do,
then and there, encompass the functional domain of the Supreme-Ultimate
to and in the master universe.
16:1.4 As far as we can discern, these Seven Spirits are associated
with the divine activities of the three eternal persons of Deity;
we detect no evidence of direct association with the functioning
presences of the three eternal phases of the Absolute. When
associated, the Master Spirits represent the Paradise Deities
in what may be roughly conceived as the finite domain of action.
It might embrace much that is ultimate but not absolute.
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2.
¹«ÇÑÇÑ ¿µ°ú °¡Áö´Â °ü°è
16:2.1 (185.5) ¿µ¿øÇÑ ÃÖÃÊÀÇ ¾ÆµéÀÌ
Ç×»ó ¼ö°¡ ´Ã¾î³ª´Â ½Å´Ù¿î ¾ÆµéµéÀÇ ¸öÀ» ÅëÇØ¼ µå·¯³ª´Â °Í°ú ²À ¸¶Âù°¡Áö·Î, ¹«ÇÑÇÏ°í ½Å¼ºÇÑ ¿µÀº Àϰö À¸¶ä
¿µ, ±×¸®°í ±×µé°ú °ü·ÃµÈ ¿µ Áý´ÜÀÇ °æ·Î¸¦ ÅëÇØ¼ µå·¯³´Ù. °¡Àå °¡¿îµ¥¼, ¹«ÇÑÇÑ ¿µÀ» Á¢±ÙÇÒ ¼ö ÀÖÁö¸¸,
ÆÄ¶ó´ÙÀ̽º¿¡ ´Ù´Ù¸£´Â ÀÚ°¡ ¸ðµÎ ±×ÀÇ ¼º°Ý°ú Â÷º°ÈµÈ °è½ÉÀ» Áï½Ã ºÐº°ÇÒ ¼ö ÀÖÁö´Â ¾Ê´Ù. ±×·¯³ª Áß¾Ó ¿ìÁÖ¿¡
µµ´ÞÇÏ´Â ÀÚ´Â ´©±¸³ª Àϰö À¸¶ä ¿µ °¡¿îµ¥ ÇÑ ºÐ, °ð »õ·Î µµÂøÇÑ °ø°£ ¼ø·ÊÀÚÀÇ °íÇâÀÎ ÃÊ¿ìÁÖ¸¦ ÁÖ°üÇÏ´Â
ºÐ°ú Áï½Ã ±³ÅëÇÒ ¼ö ÀÖ°í, ¶Ç ±×·¸°Ô ÇÑ´Ù.
16:2.2 (186.1) ÆÄ¶ó´ÙÀ̽º
¾Æ¹öÁö´Â ¿Â ¿ìÁÖ¿¡°Ô ¿ÀÁ÷ ¾ÆµéÀ» ÅëÇØ¼ ¸»¾¸Çϰí, ÇÑÆí ¾Æ¹öÁö¿Í ¾ÆµéÀº ¿ÀÁ÷ ¹«ÇÑÇÑ ¿µÀ» ÅëÇØ¼ ÇÕµ¿À¸·Î
ÇൿÇÑ´Ù. ÆÄ¶ó´ÙÀ̽º¿Í ÇϺ¸³ª ¹Ù±ù¿¡¼, ¹«ÇÑÇÑ ¿µÀº ¿ÀÁ÷ Àϰö À¸¶ä ¿µÀÇ ¸ñ¼Ò¸®·Î ¸»¾¸ÇÑ´Ù.
16:2.3 (186.2) ¹«ÇÑÇÑ
¿µÀº ÆÄ¶ó´ÙÀ̽º¿Í ÇϺ¸³ª ü°èÀÇ ¿ïŸ¸® ¾È¿¡¼ ¸ö¼Ò °è½Ã´Â ¿µÇâÀ» ¹ÌÄ£´Ù. ´Ù¸¥ °÷¿¡¼ ¹«ÇÑÇÑ ¿µÀÇ ¸ö¼Ò °è½ÉÀº
Àϰö À¸¶ä ¿µ °¡¿îµ¥ ÇÑ ºÐÀÌ Çà»çÇϰí, ¶Ç ±×¸¦ ÅëÇØ¼ ÀϾÙ. µû¶ó¼ ¾î´À ¼¼°è¿¡³ª ¾î¶² °³ÀÎ ¾È¿¡ ¼Â°
±Ù¿ø Áß½ÉÀÌ ÃÊ¿ìÁÖ ¿µÀ¸·Î °è½Å °ÍÀº ±× âÁ¶ ºÎºÐÀ» °¨µ¶ÇÏ´Â À¸¶ä ¿µÀÇ µ¶Æ¯ÇÑ ¼ºÇ°¿¡ µû¶ó Á¶ÀýµÈ´Ù. °Å²Ù·Î
¸»Çϸé, ¿µ ¼¼·Â ¹× Áö´ÉÀÇ ÅëÇÕµÈ ¼±Àº Àϰö À¸¶ä ¿µÀ» °ÅÃļ, ½ÅÀÇ ¼Â° ºÐ¿¡°Ô ¾ÈÀ¸·Î Àü´ÞµÈ´Ù.
16:2.4 (186.3) Àϰö À¸¶ä
¿µÀº Áý´ÜÀ¸·Î ¼Â° ±Ù¿ø Áß½ÉÀÇ ÃÖ»ó¤ý±Ã±ØÀÇ ¼Ó¼ºÀ» ºÎ¿©¹Þ¾Ò´Ù. °¢ÀÚ°¡ °³º°·Î ÀÌ ÀÚÁúÀ» ÃëÇÏ´Â ÇÑÆí, ¿À·ÎÁö
Áý´ÜÀ¸·Î ±×µéÀº Àü´É, ÀüÁö, µÎ·ç °è½ÉÀÇ ¼Ó¼ºÀ» ³ªÅ¸³½´Ù. ÀÌµé °¡¿îµ¥ ¾î´À ´©±¸µµ ±×·¸°Ô º¸ÆíÀûÀ¸·Î Ȱµ¿ÇÒ
¼ö ¾ø´Ù. °³Ã¼·Î¼, ÀÌ ÃÖ»ó¤ý±Ã±ØÀÇ ´É·ÂÀ» Çà»çÇÒ ¶§ °¢ÀÚ´Â Á÷Á¢ °¨µ¶ÇÏ´Â ÃÊ¿ìÁÖ¿¡ ¸ö¼Ò ±¹ÇѵǾî ÀÖ´Ù.
16:2.5 (186.4) ÇÕµ¿ ÇàÀ§ÀÚÀÇ
½Å¼º(ãêàõ)°ú ¼º°Ý¿¡ °üÇØ¼ ³ÊÈñ¿¡°Ô ÀÏ·¯ÁØ ¸ðµç °ÍÀÌ, Àϰö À¸¶ä ¿µ¿¡°Ô ¶È°°ÀÌ, ¿ÏÀüÈ÷ Àû¿ëµÈ´Ù. ±×µéÀÇ
½Å´Ù¿î ÀÚÁú¿¡ µû¶ó¼, ´Ù¸£°í °³º°ÀûÀ¸·Î µ¶Æ¯ÇÑ ±×µé ¼ºÇ°ÀÇ ¹æ½ÄÀ¸·Î, ±×µéÀº ¾ÆÁÖ È¿°úÀûÀ¸·Î ¹«ÇÑÇÑ ¿µÀ»
´ë¿ìÁÖÀÇ Àϰö ºÎºÐ¿¡ ºÐ¹èÇÑ´Ù. ±×·¯´Ï±î Àϰö ºÐÀÇ ÁýÇÕü¿¡°Ô ¹«ÇÑÇÑ ¿µÀÇ ¾î¶² À̸§À» Àû¿ëÇÏ´Â °Íµµ ¸¶¶¥ÇÒ
°ÍÀÌ´Ù. ¸ðµç Àý´ë ÀÌÇÏ ¼öÁØ¿¡¼, Áý´ÜÀ¸·Î ±×µéÀº ÇÕµ¿ âÁ¶ÀÚ¿Í ÇϳªÀÌ´Ù.
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2.
Relation to the Infinite Spirit
16:2.1 Just as the Eternal and Original Son
is revealed through the persons of the constantly increasing
number of divine Sons, so is the Infinite and Divine Spirit
revealed through the channels of the Seven Master Spirits and
their associated spirit groups. At the center of centers the
Infinite Spirit is approachable, but not all who attain Paradise
are immediately able to discern his personality and differentiated
presence; but all who attain the central universe can and do
immediately commune with one of the Seven Master Spirits, the
one presiding over the superuniverse from which the newly arrived
space pilgrim hails.
16:2.2 To the universe of universes the Paradise Father speaks
only through his Son, while he and the Son conjointly act only
through the Infinite Spirit. Outside of Paradise and Havona
the Infinite Spirit speaks only by the voices of the Seven Master
Spirits.
16:2.3 The Infinite Spirit exerts an influence of personal presence
within the confines of the Paradise-Havona system; elsewhere
his personal spirit presence is exerted by and through one of
the Seven Master Spirits. Therefore is the superuniverse spirit
presence of the Third Source and Center on any world or in any
individual conditioned by the unique nature of the supervisory
Master Spirit of that segment of creation. Conversely, the combined
lines of spirit force and intelligence pass inward to the Third
Person of Deity by way of the Seven Master Spirits.
16:2.4 The Seven Master Spirits are collectively endowed with
the supreme-ultimate attributes of the Third Source and Center.
While each one individually partakes of this endowment, only
collectively do they disclose the attributes of omnipotence,
omniscience, and omnipresence. No one of them can so function
universally; as individuals and in the exercise of these powers
of supremacy and ultimacy each is personally limited to the
superuniverse of immediate supervision.
16:2.5 All of everything which has been told you concerning
the divinity and personality of the Conjoint Actor applies equally
and fully to the Seven Master Spirits, who so effectively distribute
the Infinite Spirit to the seven segments of the grand universe
in accordance with their divine endowment and in the manner
of their differing and individually unique natures. It would
therefore be proper to apply to the collective group of seven
any or all of the names of the Infinite Spirit. Collectively
they are one with the Conjoint Creator on all subabsolute levels.
|
3.
À¸¶ä ¿µµéÀÇ ½ÅºÐ°ú ´Ù¾ç¼º
16:3.1 (186.5) Àϰö À¸¶ä ¿µÀº ¸»·Î Ç¥ÇöÇϱâ Èûµç Á¸ÀçÀÌÁö¸¸, ¶Ñ·ÇÇϰÔ, ¸í¹éÈ÷ ¼º°ÝÀÌ ÀÖ´Ù.
±×µéÀº À̸§ÀÌ ÀÖÁö¸¸, ¿ì¸®´Â ¹øÈ£·Î ¼Ò°³ÇÏ·Á°í ÇÑ´Ù. ±×µéÀº ¹«ÇÑÇÑ ¿µÀÌ ÃÖÃÊ¿¡ ¼º°ÝÈÇÑ Àڷμ, ºñ½ÁÇÏ´Ù.
±×·¯³ª »ïÀÚÀÏü ½ÅÀÇ Àϰö °¡Áö °¡´ÉÇÑ ¿¬ÇÕÀÇ ±Ùº»Àû Ç¥ÇöÀ¸·Î¼, ±×µéÀÇ ¼ºÇ°Àº º»ÁúÀûÀ¸·Î ´Ù¾çÇÏ´Ù. ÀÌ ¼ºÇ°ÀÇ
´Ù¾ç¼ºÀº ÃÊ¿ìÁÖ °æ¿µÀÇ Â÷À̸¦ °áÁ¤ÇÑ´Ù. ÀÌ Àϰö À¸¶ä ¿µÀ» ´ÙÀ½°ú °°ÀÌ ¼³¸íÇØµµ ÁÁ´Ù:
16:3.2 (186.6) À¸¶ä ¿µ
1¹ø. Ưº°ÇÑ ¹æ½ÄÀ¸·Î, ÀÌ ¿µÀº ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁöÀÇ Á÷Á¢ ´ëÇ¥ÀÌ´Ù. ±×´Â ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ±Ç´É¤ý»ç¶û¤ýÁöÇýÀÇ
µ¶Æ¯Çϰí À¯´ÉÇÑ Ç¥ÇöÀÌ´Ù. ±×´Â ½ÅºñÀÇ ÈÆ°èÀÚÀÇ ¿ìµÎ¸Ó¸®¿¡°Ô °¡±î¿î µ¿·áÀÌÀÚ °í±ÍÇÑ Á¶¾ðÀÚÀ̸ç, ÀÌ ¿ìµÎ¸Ó¸®´Â
½Åº°¿¡¼ ¼º°ÝÈµÈ Á¶ÀýÀÚ Çкθ¦ ÁÖ°üÇÏ´Â Á¸ÀçÀÌ´Ù. Àϰö À¸¶ä ¿µÀÇ ¸ðµç °ü°è¿¡¼, ¿ìÁÖÀÇ ¾Æ¹öÁö¸¦ ´ëº¯(ÓÛܪ)ÇÏ´Â
ÀÌ´Â ¾ðÁ¦³ª À¸¶ä ¿µ 1¹øÀÌ´Ù.
16:3.3 (186.7) ÀÌ ¿µÀº
Á¦1 ÃÊ¿ìÁÖ¸¦ ÁÖ°üÇϸç, ¹«ÇÑÇÑ ¿µÀÌ ÃÖÃÊ¿¡ ¼º°ÝÈÇÑ ½Å´Ù¿î ¼ºÇ°À» ¾î±è¾øÀÌ ³ªÅ¸³»´Â ÇÑÆí, ±× ¼ºÇ°Àº ¿ìÁÖÀÇ
¾Æ¹öÁö¸¦ Ưº°È÷ ´àÀº µíÇÏ´Ù. ±×´Â Á¦1 ÃÊ¿ìÁÖ º»ºÎ¿¡¼ Àϰö °Å¿ï ¿µ°ú ¾ðÁ¦³ª ¸ö¼Ò ¿¬¶ôÀ» °¡Áø´Ù.
16:3.4 (187.1) À¸¶ä ¿µ
2¹ø. ÀÌ ¿µÀº ¿µ¿øÇÑ ¾Æµé, ¸ðµç âÁ¶ Áß¿¡ ù ¾ÆµéÀÇ ºñÇÒ µ¥ ¾ø´Â ¼ºÇ°°ú ¸Å·Â ÀÖ´Â ±âÁúÀ» ¾Ë¸Â°Ô ³ªÅ¸³½´Ù.
¸ðµç °è±ÞÀÇ Çϳª´ÔÀÇ ¾ÆµéµéÀÌ °³ÀÎÀ¸·Î¼, ¶Ç´Â Áñ°Å¿î Áýȸ¿¡¼, °ÅÁÖ(ËÜñ¬) ¿ìÁÖ¿¡ ¾î¼´Ù°¡ ÀÖ°Ô µÉ ¶§´Â
¾ðÁ¦³ª, ±×´Â À̵é°ú Ç×»ó ¹ÐÁ¢ÇÑ °ü°è¸¦ °¡Áø´Ù. Àϰö À¸¶ä ¿µÀÇ Áýȸ°¡ ÀÖÀ» ¶§¸¶´Ù, ±×´Â ¾ðÁ¦³ª ¿µ¿øÇÑ
¾ÆµéÀ» ´ëº¯Çϰí, ±×¸¦ À§Çؼ ¸»¾¸ÇÑ´Ù.
16:3.5 (187.2) ÀÌ ¿µÀº
2¹ø ÃÊ¿ìÁÖÀÇ ¿î¸íÀ» ÁöÈÖÇϸç, ¸¶Ä¡ ¿µ¿øÇÑ ¾ÆµéÀÌ ÇÏ´Â °Íó·³ ÀÌ ±¤´ëÇÑ ¿µ¿ªÀ» ´Ù½º¸°´Ù. Á¦2 ÃÊ¿ìÁÖÀÇ
¼¿ï¿¡ ÀÚ¸®ÀâÀº Àϰö °Å¿ï ¿µ°ú ¾ðÁ¦³ª ¿¬¶ôÀ» °¡Áø´Ù.
16:3.6 (187.3) À¸¶ä ¿µ
3¹ø. ÀÌ ¿µ ¼º°ÝÀڴ Ưº°È÷ ¹«ÇÑÇÑ ¿µÀ» ´à¾Ò°í, ¹«ÇÑÇÑ ¿µÀÇ ¸¹Àº ³ôÀº ¼º°ÝÀÚµéÀÇ ¿òÁ÷ÀÓ°ú ÀÏÀ» ÁöÈÖÇÑ´Ù.
±×´Â À̵éÀÇ Áýȸ¸¦ ÁÖ°üÇϸç, ¼Â° ±Ù¿ø Á߽ɿ¡ ¼øÀüÇÑ ±â¿øÀ» °¡Áø ¸ðµç ¼º°ÝÀÚ¿Í ¹ÐÁ¢ÇÏ°Ô °ü°è°¡ ÀÖ´Ù. Àϰö
À¸¶ä ¿µÀÌ È¸ÀÇÇÒ ¶§, ¹«ÇÑÇÑ ¿µÀ» ¾ðÁ¦³ª ´ëº¯ÇÏ´Â ºÐÀº À¸¶ä ¿µ 3¹øÀÌ´Ù.
16:3.7 (187.4) ÀÌ ¿µÀº
3¹ø ÃÊ¿ìÁÖ¸¦ Ã¥ÀÓÁö¸ç, ¸¶Ä¡ ¹«ÇÑÇÑ ¿µÀÌ ÇÏ´Â °Íó·³ ÀÌ Áö¿ªÀÇ »ç¹«¸¦ ó¸®ÇÑ´Ù. Á¦3 ÃÊ¿ìÁÖ º»ºÎ¿¡¼ °Å¿ï
¿µµé°ú ¾ðÁ¦³ª ¿¬¶ôÀ» °¡Áø´Ù.
16:3.8 (187.5) À¸¶ä ¿µ
4¹ø. ¾Æ¹öÁö¿Í ¾ÆµéÀÇ ÅëÇÕµÈ ¼ºÇ°À» ÃëÇϸé¼, ÀÌ À¸¶ä ¿µÀº Àϰö À¸¶ä ¿µ ȸÀÇ¿¡¼ ¾Æ¹öÁö¿Í ¾ÆµéÀÇ Á¤Ã¥°ú
°úÁ¤¿¡ °üÇÏ¿© °áÁ¤ÇÏ´Â ¿µÇâ·ÂÀ» ¹ÌÄ£´Ù. ÀÌ ¿µÀº ¹«ÇÑÇÑ ¿µ¿¡ ´Ù´Ù¸£°í, µû¶ó¼ ¾Æµé°ú ¾Æ¹öÁö¸¦ ¸¸³¯ Èĺ¸ÀÚ°¡
µÈ, ÇÏ´Ã °¡´Â Á¸ÀçµéÀÇ ¿ìµÎ¸Ó¸® ÁöµµÀÚ¿ä Á¶¾ðÀÚÀÌ´Ù. ±×´Â ¾Æ¹öÁö¿Í ¾Æµé¿¡ ±â¿øÀ» °¡Áö´Â °Å´ëÇÑ ¼º°ÝÀÚ Áý´ÜÀ»
º¸»ìÇÉ´Ù. Àϰö À¸¶ä ¿µÀÇ °ü°è¿¡¼ ¾Æ¹öÁö¿Í ¾ÆµéÀ» ÇÔ²² ´ëÇ¥ÇÒ Çʿ䰡 ÀÖÀ» ¶§, ¸»¾¸ÇÏ´Â ºÐÀº ¾ðÁ¦³ª À¸¶ä
¿µ 4¹øÀÌ´Ù.
16:3.9 (187.6) ¿ìÁÖÀÇ
¾Æ¹öÁö¿Í ¿µ¿øÇÑ ¾ÆµéÀÇ ¼Ó¼ºÀ» Ưº°È÷ ¿¬ÇÕÇÏ´Â µ¥ µû¶ó¼, ÀÌ ¿µÀº ´ë¿ìÁÖÀÇ ³Ý° ºÎºÐÀ» º¸»ìÇÉ´Ù. Á¦4 ÃÊ¿ìÁÖ
º»ºÎ¿¡ ÀÖ´Â °Å¿ï ¿µµé°ú ¾ðÁ¦³ª ¸ö¼Ò ¿¬¶ôÀ» À¯ÁöÇÑ´Ù.
16:3.10 (187.7) À¸¶ä
¿µ 5¹ø. ¿ìÁÖÀÇ ¾Æ¹öÁö¿Í ¹«ÇÑÇÑ ¿µÀÇ ¼ºÇ°À» Áö±ØÇÏ°Ô È¥ÇÕÇÏ´Â ÀÌ ½Å´Ù¿î ¼º°ÝÀÚ´Â, µ¿·Â ÁöÈÖÀÚ, µ¿·Â Áß½É,
¹°¸® ÅëÁ¦ÀÚ·Î ¾Ë·ÁÁø °Å´ëÇÑ Áý´ÜÀÇ Á¸Àçµé¿¡°Ô Á¶¾ðÀÚÀÌ´Ù. ÀÌ ¿µÀº ¶ÇÇÑ ¾Æ¹öÁö¿Í ÇÕµ¿ ÇàÀ§ÀÚ¿¡ ±â¿øÀ» °¡Áö´Â
¸ðµç ¼º°ÝÀÚ¸¦ º¸»ìÇÉ´Ù. Àϰö À¸¶ä ¿µÀÇ È¸ÀÇ¿¡¼, ¾Æ¹öÁö¿Í ¿µÀÇ °øµ¿ ŵµ¿¡ ´ëÇØ ¹°À½ÀÌ »ý±æ ¶§, ¸»¾¸ÇÏ´Â
ºÐÀº ¾ðÁ¦³ª À¸¶ä ¿µ 5¹øÀÌ´Ù.
16:3.11 (187.8) ÀÌ ¿µÀº
¿ìÁÖÀÇ ¾Æ¹öÁö¿Í ¹«ÇÑÇÑ ¿µÀÇ ÅëÇÕµÈ ÇൿÀ» Á¦½ÃÇÏ´Â ¹æ¹ýÀ¸·Î, Á¦5 ÃÊ¿ìÁÖÀÇ º¹Áö¸¦ ÁöµµÇÑ´Ù. Á¦5 ÃÊ¿ìÁÖ
º»ºÎ¿¡¼ °Å¿ï ¿µµé°ú ¾ðÁ¦³ª ¿¬¶ôÀ» °¡Áö°í ÀÖ´Ù.
16:3.12 (187.9) À¸¶ä
¿µ 6¹ø. ÀÌ ½Å´Ù¿î Á¸Àç´Â ¿µ¿øÇÑ ¾Æµé°ú ¹«ÇÑÇÑ ¿µÀÇ ÅëÇÕµÈ ¼ºÇ°À» ³ªÅ¸³»´Â µíÇÏ´Ù. ¾Æµé°ú ¿µÀÌ °øµ¿À¸·Î
âÁ¶ÇÑ »ý¹°ÀÌ Áß¾Ó ¿ìÁÖ¿¡¼ ¸ðÀÏ ¶§, ±×µéÀÇ Á¶¾ðÀÚ´Â ÀÌ À¸¶ä ¿µÀÌ´Ù. ±×¸®°í Àϰö À¸¶ä ¿µÀÇ È¸ÀÇ¿¡¼,
¿µ¿øÇÑ ¾Æµé°ú ¹«ÇÑÇÑ ¿µÀÌ °øµ¿À¸·Î ¸»¾¸ÇÒ Çʿ䰡 ÀÖÀ» ¶§´Â ¾ðÁ¦³ª, ´ë´äÇÏ´Â ºÐÀº À¸¶ä ¿µ 6¹øÀÌ´Ù.
16:3.13 (188.1) ÀÌ ¿µÀº
¸¶Ä¡ ¿µ¿øÇÑ ¾Æµé°ú ¹«ÇÑÇÑ ¿µÀÌ ÇÏ´Â °Íó·³, Á¦6 ÃÊ¿ìÁÖÀÇ »ç¹«¸¦ ÁöµµÇÑ´Ù. ±×´Â Á¦6 ÃÊ¿ìÁÖ º»ºÎ¿¡¼ °Å¿ï
¿µµé°ú ¾ðÁ¦³ª ¿¬¶ôÀ» °¡Áö°í ÀÖ´Ù.
16:3.14 (188.2) À¸¶ä
¿µ 7¹ø. Á¦7 ÃÊ¿ìÁÖ¸¦ ÁÖ°üÇÏ´Â ¿µÀº ¿ìÁÖÀÇ ¾Æ¹öÁö, ¿µ¿øÇÑ ¾Æµé, ¹«ÇÑÇÑ ¿µÀ» µ¶Æ¯ÇÏ°Ô °ñ°í·ç ³ªÅ¸³»´Â
ÃÊ»ó(õ«ßÀ)ÀÌ´Ù. Àϰö° ¿µÀº »ïÀÚÀÏü ±â¿øÀ» °¡Áø ¸ðµç Á¸À縦 µ¹º¸´Â Á¶¾ðÀÚÀ̸ç, ¶ÇÇÑ ½ÂõÇÏ´Â ¸ðµç ÇϺ¸³ª
¼ø·ÊÀÚ, °ð ¾Æ¹öÁö¿Í ¾Æµé°ú ¿µÀÇ ÅëÇÕµÈ ºÀ»ç¸¦ ÅëÇØ¼ ¿µ±¤ÀÇ ¶ã¿¡ ´Ù´Ù¸¥ ³·Àº Á¸Àçµé¿¡°Ô Á¶¾ðÀÚ¿ä ÁöµµÀÚÀ̱⵵
ÇÏ´Ù.
16:3.15 (188.3) Àϰö°
À¸¶ä ¿µÀº ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü¸¦ À¯±âÀûÀ¸·Î ´ëÇ¥ÇÏÁö ¾Ê´Â´Ù. ±×ÀÇ ¼º°Ý°ú ¿µÀû ¼ºÇ°Àº, ÇÕµ¿ ÇàÀ§ÀÚ°¡ ¹«ÇÑÇÑ
¼¼ ºÐÀ» ¶È°°Àº ºñÀ²·Î ³ªÅ¸³½ ÃÊ»óÀ̸ç, ¼¼ ºÐÀÇ ½Å ¿¬ÇÕÀº ¹Ù·Î ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü¿ä, ±×¿Í °°Àº ±×µéÀÇ
±â´ÉÀº ÃÖ»óÀ§ Çϳª´ÔÀÇ ¼º°Ý ¹× ¿µÀû ¼ºÇ°ÀÇ ±Ù¿øÀ̶ó´Â °ÍÀº ¾Ë·ÁÁø »ç½ÇÀÌ´Ù. µû¶ó¼, Àϰö° À¸¶ä ¿µÀº ÁøÈÇÏ´Â
ÃÖ»óÀ§ÀÇ ¿µÀû ¸ö°ú °³ÀÎÀû¤ýÀ¯±âÀû °ü°è¸¦ µå·¯³½´Ù. ±×·¯´Ï±î Çϴÿ¡¼ À¸¶ä ¿µµéÀÇ È¸ÀÇ¿¡¼, ¾Æ¹öÁö¤ý¾Æµé¤ý¿µ,
¼¼ ºÐÀÇ ÅëÇÕµÈ ¼º°ÝÀÇ Åµµ¸¦ ³ªÅ¸³»´Â ÅõÇ¥¸¦ Çϰųª, ÃÖ»ó Á¸ÀçÀÇ ¿µÀû ŵµ¸¦ ¼³¸íÇÏ´Â °ÍÀÌ ÇÊ¿äÇÏ°Ô µÉ
¶§, Ȱµ¿ÇÏ´Â ºÐÀº À¸¶ä ¿µ 7¹øÀÌ´Ù. ÀÌó·³ ±×´Â ÆÄ¶ó´ÙÀ̽º¿¡¼ Àϰö À¸¶ä ¿µÀÇ È¸ÀǸ¦ º»·¡ºÎÅÍ ÁÖ°üÇÏ´Â
¿ìµÎ¸Ó¸®°¡ µÈ´Ù.
16:3.16 (188.4) Àϰö
À¸¶ä ¿µ °¡¿îµ¥ ¾î´À ´©±¸µµ À¯±âÀûÀ¸·Î ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü¸¦ ´ëÇ¥ÇÏÁö ¾Ê´Â´Ù. ±×·¯³ª ±×µéÀÌ Ä¥ÁßÀÇ ½ÅÀ¸·Î¼
¹¶Ä¥ ¶§, ÀÌ ¹¶Ä§Àº, ½ÅÀÇ Àǹ̿¡¼¡ª°³ÀÎÀû Àǹ̰¡ ¾Æ´Ï¶ó¡ª»ïÀ§ÀÏüÀÇ ±â´É°ú °ü·ÃÁöÀ» ¼ö ÀÖ´Â ±â´É ¼öÁØ¿¡
»ó´çÇÏ°Ô µÈ´Ù. ÀÌ·¯ÇÑ Àǹ̿¡¼, ¡°Àϰö ¿µ¡±Àº ±â´É ¸é¿¡¼ ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü¿Í °ü·ÃÁöÀ» ¼ö ÀÖ´Ù. ¶ÇÇÑ
ÀÌ·± Àǹ̿¡¼, À¸¶ä ¿µ 7¹øÀº °¡²û »ïÀ§ÀÏüÀÇ Åµµ¸¦ È®ÀÎÇÏ¿© ¸»¾¸Çϰųª, ¶Ç´Â ¿ÀÈ÷·Á ¼¼ ½ÅÀÇ ¿¬ÇÕµÈ Åµµ,
°ð ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏüÀÇ Åµµ¿¡ ´ëÇÏ¿© Àϰö ¿µÀÇ ¿¬ÇÕµÈ Åµµ¸¦ ´ëº¯ÇÏ´Â Àڷμ ¸»¾¸ÇÑ´Ù.
16:3.17 (188.5) µû¶ó¼,
Á¦7 À¸¶ä ¿µÀÇ ¿©·¯ °¡Áö ±â´ÉÀº ¾Æ¹öÁö¤ý¾Æµé¤ý¿µÀÇ °³ÀÎÀû ¼ºÇ°À» ÅëÇÕÇÑ ÃÊ»ó(õ«ßÀ)À¸·ÎºÎÅÍ, ÃÖ»óÀ§ Çϳª´ÔÀÇ
°³ÀÎÀû ŵµ¸¦ ´ëÇ¥ÇÏ´Â °ÍÀ» Æ÷ÇÔÇÏ¿©, ÆÄ¶ó´ÙÀ̽º »ïÀ§ÀÏü°¡ ½ÅÀ¸·Î¼ °¡Áø ŵµ¸¦ ³ëÃâÇϱ⿡ À̸¥´Ù. ±×¸®°í
¾î¶² ¸é¿¡¼, ÀÌ ÁÖ°üÇÏ´Â ¿µÀº ºñ½ÁÇϰÔ, ±Ã±ØÀ§¿Í ÃÖ»ó ±Ã±ØÀ§ÀÇ Åµµ¸¦ Ç¥ÇöÇÑ´Ù.
16:3.18 (188.6) ³ª´©¾îÁöÁö
¾ÊÀº ÃÖ»óÀ§ ½ÅÀ» ÀÌÇØÇÏ·Á°í ³ë·ÂÇÏ´Â ÀÚ, ½Ã°£ ¼¼°è¿¡¼ ¿Â ½Âõ Èĺ¸ÀÚÀÇ Áøº¸¸¦ ¿©·¯ ÀÚ°ÝÀ¸·Î Ä£È÷ ÈÄ¿øÇÏ´Â
ºÐÀº À¸¶ä ¿µ 7¹øÀÌ´Ù. ±×·¯ÇÑ ÀÌÇØ´Â ÃÖ»ó »ïÀ§ÀÏüÀÇ ½ÇÁ¸Àû ÅëÄ¡±ÇÀ» ÆÄ¾ÇÇÏ´Â °ÍÀ» Æ÷ÇÔÇϸç, À̰ÍÀº ÃÖ»óÀ§ÀÇ
ÅëÀϼºÀ» Àΰ£ÀÌ ±ú´Ýµµ·Ï ÃÖ»ó Á¸ÀçÀÇ ¼ºÀåÇϴ üÇèÀû ÅëÄ¡±Ç °³³ä°ú Á¶Á¤µÈ´Ù. Àΰ£ÀÌ ÀÌ ¼¼ °¡Áö ¿äÀÎÀ» ±ú´Ý´Â
°ÍÀº »ïÀ§ÀÏüÀÇ ½Çü¸¦ ÇϺ¸³ª¿¡¼ ÀÌÇØÇÏ´Â °Í°ú °°°í, ½Ã°£ ¼ø·ÊÀÚ¿¡°Ô ±Ã±Ø¿¡ »ïÀ§ÀÏü¸¦ ÆÄ¾ÇÇÏ°í ¹«ÇÑÇÑ ¼¼
ºÐÀÇ ½ÅÀ» ¹ß°ßÇÏ´Â ´É·ÂÀ» ºÎ¿©ÇÑ´Ù.
16:3.19 (188.7) Àϰö°
À¸¶ä ¿µÀº ÇϺ¸³ª ¼ø·ÊÀÚµéÀÌ ÃÖ»óÀ§ Çϳª´ÔÀ» ÃæºÐÈ÷ ã¾Æ³¾ ´É·ÂÀÌ ¾ø´Â °ÍÀ» º¸»óÇØ ÁØ´Ù. ¾ÆÁÖ Æ¯ÀÌÇÑ ¹æ¹ýÀ¸·Î,
ÀÌ À¸¶ä ¿µÀÇ »ïÀÚÀÏü ¼ºÇ°Àº ÃÖ»óÀ§ÀÇ ¿µ ¸öÀ» µå·¯³½´Ù. ÃÖ»óÀ§ÀÇ ¸ö°ú ¿¬¶ôÀÌ ºÒ°¡´ÉÇÑ ÇöÀç ¿ìÁÖ ½Ã´ë¿¡,
À¸¶ä ¿µ 7¹øÀº °³ÀÎÀû °ü°è¸¦ ´Ù·ç´Â ¹®Á¦¿¡¼ ÇÏ´Ã °¡´Â Àΰ£¿¡°Ô Çϳª´ÔÀ» ´ë½ÅÇÏ¿© Ȱµ¿ÇÑ´Ù. ±×´Â ÇÏ´Ã °¡´Â
¸ðµç ÀÚ°¡ ¿µ±¤ÀÇ Á߽ɿ¡ ´Ù´Ù¸¦ ¶§, ½ÂõÀÚ°¡ ºÐ¸íÈ÷ ¾Ë¾Æº¸°í ¾ó¸¶Å ÀÌÇØÇÏ´Â ÇϳªÀÇ ³ôÀº ¿µ Á¸ÀçÀÌ´Ù.
16:3.20 (189.1) ÀÌ À¸¶ä
¿µÀº ¹Ù·Î ¿ì¸®ÀÇ Ã¢Á¶ ºÎºÐ, Á¦7 ÃÊ¿ìÁÖÀÇ º»ºÎ À¯¹ö¸£»ç¿¡ ÀÖ´Â °Å¿ï ¿µµé°ú ¾ðÁ¦³ª ¿¬¶ôÀ» °¡Áø´Ù. ¿À¸£º»Åæ¿¡
ÀÖ´Â ±×ÀÇ ÇàÁ¤ºÎ´Â ¾Æ¹öÁö¤ý¾Æµé¤ý¿µ, ¼¼ ºÐÀÇ ½Å´Ù¿î ¼ºÇ°À» ³ª¶õÈ÷ ¼¯Àº ³î¶ó¿î ±ÕÇü¹Ì¸¦ µå·¯³½´Ù.
¡ãTop
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3. Identity and Diversity
of the Master Spirits
16:3.1 The Seven Master Spirits are indescribable beings, but
they are distinctly and definitely personal. They have names,
but we elect to introduce them by number. As primary personalizations
of the Infinite Spirit, they are akin, but as primary expression!s
of the seven possible associations of triune Deity, they are
essentially diverse in nature, and this diversity of nature
determines their differential of superuniverse conduct. These
Seven Master Spirits may be described as follows:
16:3.2 Master Spirit Number One. In a special manner this Spirit
is the direct representation of the Paradise Father. He is a
peculiar and efficient manifestation of the power, love, and
wisdom of the Universal Father. He is the close associate and
supernal adviser of the chief of Mystery Monitors, that being
who presides over the College of Personalized Adjusters on Divinington.
In all associations of the Seven Master Spirits, it is always
Master Spirit Number One who speaks for the Universal Father.
16:3.3 This Spirit presides over the first superuniverse and,
while unfailingly exhibiting the divine nature of a primary
personalization of the Infinite Spirit, seems more especially
to resemble the Universal Father in character. He is always
in personal liaison with the seven Reflective Spirits at the
headquarters of the first superuniverse.
16:3.4 Master Spirit Number Two. This Spirit adequately portrays
the matchless nature and charming character of the Eternal Son,
the first-born of all creation. He is always in close association
with all orders of the Sons of God whenever they may happen
to be in the residential universe as individuals or in joyous
conclave. In all the assemblies of the Seven Master Spirits
he always speaks for, and in behalf of, the Eternal Son.
16:3.5 This Spirit directs the destinies of superuniverse number
two and rules this vast domain much as would the Eternal Son.
He is always in liaison with the seven Reflective Spirits situated
at the capital of the second superuniverse.
16:3.6 Master Spirit Number Three. This Spirit personality especially
resembles the Infinite Spirit, and he directs the movements
and work of many of the high personalities of the Infinite Spirit.
He presides over their assemblies and is closely associated
with all personalities who take exclusive origin in the Third
Source and Center. When the Seven Master Spirits are in council,
it is Master Spirit Number Three who always speaks for the Infinite
Spirit.
16:3.7 This Spirit is in charge of superuniverse number three,
and he administers the affairs of this segment much as would
the Infinite Spirit. He is always in liaison with the Reflective
Spirits at the headquarters of the third superuniverse.
16:3.8 Master Spirit Number Four. Partaking of the combined
natures of the Father and the Son, this Master Spirit is the
determining influence regarding Father-Son policies and procedures
in the councils of the Seven Master Spirits. This Spirit is
the chief director and adviser of those ascendant beings who
have attained the Infinite Spirit and thus have become candidates
for seeing the Son and the Father. He fosters that enormous
group of personalities taking origin in the Father and the Son.
When it becomes necessary to represent the Father and the Son
in the association of the Seven Master Spirits, it is always
Master Spirit Number Four who speaks.
16:3.9 This Spirit fosters the fourth segment of the grand universe
in accordance with his peculiar association of the attributes
of the Universal Father and the Eternal Son. He is always in
personal liaison with the Reflective Spirits of the headquarters
of the fourth superuniverse.
16:3.10 Master Spirit Number Five. This divine personality who
exquisitely blends the character of the Universal Father and
the Infinite Spirit is the adviser of that enormous group of
beings known as the power directors, power centers, and physical
controllers. This Spirit also fosters all personalities taking
origin in the Father and the Conjoint Actor. In the councils
of the Seven Master Spirits, when the Father-Spirit attitude
is in question, it is always Master Spirit Number Five who speaks.
16:3.11 This Spirit directs the welfare of the fifth superuniverse
in such a way as to suggest the combined action of the Universal
Father and the Infinite Spirit. He is always in liaison with
the Reflective Spirits at the headquarters of the fifth superuniverse.
16:3.12 Master Spirit Number Six. This divine being seems to
portray the combined character of the Eternal Son and the Infinite
Spirit. Whenever the creatures jointly created by the Son and
the Spirit forgather in the central universe, it is this Master
Spirit who is their adviser; and whenever, in the councils of
the Seven Master Spirits, it becomes necessary to speak conjointly
for the Eternal Son and the Infinite Spirit, it is Master Spirit
Number Six who responds.
16:3.13 This Spirit directs the affairs of the sixth superuniverse
much as would the Eternal Son and the Infinite Spirit. He is
always in liaison with the Reflective Spirits at the headquarters
of the sixth superuniverse.
16:3.14 Master Spirit Number Seven. The presiding Spirit of
the seventh superuniverse is a uniquely equal portrayal of the
Universal Father, the Eternal Son, and the Infinite Spirit.
The Seventh Spirit, the fostering adviser of all triune-origin
beings, is also the adviser and director of all the ascending
pilgrims of Havona, those lowly beings who have attained the
courts of glory through the combined ministry of the Father,
the Son, and the Spirit.
16:3.15 The Seventh Master Spirit is not organically representative
of the Paradise Trinity; but it is a known fact that his personal
and spiritual nature is the Conjoint Actor's portraiture in
equal proportions of the three infinite persons whose Deity
union is the Paradise Trinity, and whose function as such is
the source of the personal and spiritual nature of God the Supreme.
Hence the Seventh Master Spirit discloses a personal and organic
relationship to the spirit person of the evolving Supreme. Therefore
in the Master Spirit councils on high, when it becomes necessary
to cast the ballot for the combined personal attitude of the
Father, Son, and Spirit or to depict the spiritual attitude
of the Supreme Being, it is Master Spirit Number Seven who functions.
He thus inherently becomes the presiding head of the Paradise
council of the Seven Master Spirits.
16:3.16 No one of the Seven Spirits is organically representative
of the Paradise Trinity, but when they unite as sevenfold Deity,
this union in a deity sense-not in a personal sense-equivalates
to a functional level associable with Trinity functions. In
this sense the " Sevenfold Spirit " is functionally
associable with the Paradise Trinity. It is also in this sense
that Master Spirit Number Seven sometimes speaks in confirm!ation
of Trinity attitudes or, rather, acts as spokesman for the attitude
of the Sevenfold-Spirit-union regarding the attitude of the
Threefold-Deity-union, the attitude of the Paradise Trinity.
16:3.17 The multiple functions of the Seventh Master Spirit
thus range from a combined portraiture of the personal natures
of the Father, Son, and Spirit, through a representation of
the personal attitude of God the Supreme, to a disclosure of
the deity attitude of the Paradise Trinity. And in certain respects
this presiding Spirit is similarly expressive of the attitudes
of the Ultimate and of the Supreme-Ultimate.
16:3.18 It is Master Spirit Number Seven who, in his multiple
capacities, personally sponsors the progress of the ascension
candidates from the worlds of time in their attempts to achieve
comprehension of the undivided Deity of Supremacy. Such comprehension
involves a grasp of the existential sovereignty of the Trinity
of Supremacy so co-ordinated with a concept of the growing experiential
sovereignty of the Supreme Being as to constitute the creature
grasp of the unity of Supremacy. Creature realization of these
three factors equals Havona comprehension of Trinity reality
and endows the pilgrims of time with the ability eventually
to penetrate the Trinity, to discover the three infinite persons
of Deity.
16:3.19 The inability of the Havona pilgrims fully to find God
the Supreme is compensated by the Seventh Master Spirit, whose
triune nature in such a peculiar manner is revelatory of the
spirit person of the Supreme. During the present universe age
of the noncontactability of the person of the Supreme, Master
Spirit Number Seven functions in the place of the God of ascendant
creatures in the matter of personal relationships. He is the
one high spirit being that all ascenders are certain to recognize
and somewhat comprehend when they reach the centers of glory.
16:3.20 This Master Spirit is always in liaison with the Reflective
Spirits of Uversa, the headquarters of the seventh superuniverse,
our own segment of creation. His administration of Orvonton
discloses the marvelous symmetry of the co-ordinate blending
of the divine natures of Father, Son, and Spirit.
|
4.
À¸¶ä ¿µÀÇ ¼Ó¼º°ú ±â´É
16:4.1 (189.2) Àϰö À¸¶ä ¿µÀº ÁøÈ ¿ìÁÖ¿¡ ´ëÇÏ¿© ¹«ÇÑÇÑ ¿µÀ» ÃæºÐÈ÷ ´ëÇ¥ÇÑ´Ù. ±×µéÀº ¿¡³ÊÁö¤ýÁö¼º¤ý¿µÀÇ
°ü°è¿¡¼ ¼Â° ±Ù¿ø Áß½ÉÀ» ´ëÇ¥ÇÑ´Ù. ±×µéÀº ÇÕµ¿ ÇàÀ§ÀÚÀÇ º¸ÆíÀû ÇàÁ¤ ÅëÁ¦¸¦ ´ã´çÇÏ´Â, Á¶Á¤ÇÏ´Â ¿ìµÎ¸Ó¸®·Î¼
Ȱµ¿ÇÏÁö¸¸, ÆÄ¶ó´ÙÀ̽º ½ÅµéÀÇ Ã¢Á¶ ÇàÀ§¿¡ ±â¿øÀÌ ÀÖ´Ù´Â °ÍÀ» ÀØÁö ¸»¶ó. ÀÌ Àϰö ¿µÀÌ »ïÀÚÀÏü ½ÅÀÇ ¹°¸®Àû
µ¿·Â, ¿ìÁÖ Áö¼º, ¿µÀû °è½ÉÀÌ ¼º°ÝÈµÈ °Í, ¡°¿Â ¿ìÁÖ¿¡ ÆÄ¼ÛµÈ Çϳª´ÔÀÇ Àϰö ¿µ¡±À̶ó´Â °ÍÀº ±ÛÀÚ ±×´ë·Î
Âü¸»ÀÌ´Ù.
16:4.2 (189.3) À¸¶ä ¿µµéÀº,
Àý´ë ¼öÁØÀ» Á¦¿ÜÇϰí, ¿ìÁÖÀÇ ¸ðµç ½Çü ¼öÁØ¿¡¼ Ȱµ¿Çϱ⠶§¹®¿¡ µ¶Æ¯ÇÏ´Ù. ±×·¯´Ï±î ±×µéÀº ¸ðµç ¼öÁØÀÇ ÃÊ¿ìÁÖ
Ȱµ¿¿¡¼, ¸ðµç ´Ü°èÀÇ ÇàÁ¤ »ç¹«¸¦ À¯´ÉÇÏ°í ¿ÏÀüÇÏ°Ô °¨µ¶ÇÏ´Â ÀÚÀÌ´Ù. ÇÊ»çÀÚÀÇ ¸Ó¸®´Â À¸¶ä ¿µµé¿¡ °üÇØ¼
¸¹ÀÌ ÀÌÇØÇϱⰡ ¾î·Á¿îµ¥, ±×µéÀÌ ÇÏ´Â ÀÏÀÌ ´ë´ÜÈ÷ Àü¹®ÈµÇ¾î À־ ¸ðµç °ÍÀ» Æ÷ÇÔÇϰí, ´ë´ÜÈ÷ ¿¹¿ÜÀûÀ¸·Î
¹°ÁúÀûÀ̰í, µ¿½Ã¿¡ ¾ÆÁÖ Áö±ØÈ÷ ¿µÀûÀ̱⠶§¹®ÀÌ´Ù. ¿ìÁÖ Áö¼ºÀ» ¸¸µç ÀÌ ´Ù´ÉÇÑ Ã¢Á¶ÀÚµéÀº ¿ìÁÖ µ¿·Â ÁöÈÖÀÚµéÀÇ
Á¶»óÀÌ¿ä, ¹Ù·Î À̵éÀº ¹æ´ëÇÏ°í ³Î¸® ÆÛÁø ¿µ »ý¹°ÀÇ Ã¢Á¶¸¦ ÃÖ»óÀ¸·Î ÁöÈÖÇÏ´Â ÀÚÀÌ´Ù.
16:4.3 (189.4) Àϰö À¸¶ä
¿µÀº ¿ìÁÖ µ¿·Â ÁöÈÖÀÚ ¹× ±× µ¿·áµéÀÇ Ã¢Á¶ÀÚÀ̸ç, ±× µ¿·áµéÀº ´ë¿ìÁÖÀÇ ¹°¸®Àû ¿¡³ÊÁö¸¦ Á¶Á÷Çϰí ÅëÁ¦Çϰí
Á¶ÀýÇÏ´Â µ¥ ÇʼöÀÎ Á¸ÀçÀÌ´Ù. ¹Ù·Î ÀÌ À¸¶ä ¿µµéÀº Áö¿ª ¿ìÁÖ¸¦ Çü¼ºÇϰí Á¶Á÷ÇÏ´Â °úÁ¦¿¡¼ ´ë´ÜÈ÷ ¹°ÁúÀûÀ¸·Î
âÁ¶ ¾ÆµéµéÀ» µ½´Â´Ù.
16:4.4 (189.5) ¿ì¸®´Â
À¸¶ä ¿µµéÀÇ ¿ìÁÖ ¿¡³ÊÁö ÀÛ¾÷°ú ¹«Á¦ÇÑ Àý´ëÀÚÀÇ ¹°·Â ÀÛ¿ë »çÀÌ¿¡ ¾î¶² °³ÀÎÀû ¿¬¶ôÀÌ ÀÖ´Ù´Â ÈçÀûÀ» ãÀ» ¼ö
¾ø´Ù. À¸¶ä ¿µµéÀÇ °üÇÒ ¹Ø¿¡¼ ¿¡³ÊÁöÀÇ ¸í½Ã´Â ¸ðµÎ ÆÄ¶ó´ÙÀ̽º °¡ÀåÀÚ¸®¿¡¼ ÁöÈÖ¸¦ ¹Þ´Â´Ù. À̰ÍÀº ÆÄ¶ó´ÙÀ̽ºÀÇ
¾Æ·¡ Ç¥¸é¿¡¼ »ý±â´Â °ÍÀ¸·Î È®ÀÎµÈ ¹°·Â Çö»ó°ú Á÷Á¢, ¾î¶² ¹æ¹ýÀ¸·Îµµ °ü°è°¡ ¾ø´Â µíÀÌ º¸ÀδÙ.
16:4.5 (189.6) ¹°¾î º¼
¿©Áö ¾øÀÌ, ´Ù¾çÇÑ »ó¹°Áú µ¿·Â °¨µ¶µéÀÇ ±â´ÉÀû Ȱµ¿°ú ¸¶ÁÖÄ¥ ¶§, ¿ì¸®´Â À¸¶ä ¿µµéÀÇ ¾î¶² ¹àÇôÁöÁö ¾ÊÀº
ÀÛ¿ë¿¡ Á÷¸éÇϰí ÀÖ´Ù. ¹°¸® ÅëÁ¦ÀÚ¿Í ¿µ ºÀ»çÀÚÀÇ ÀÌ·¯ÇÑ Á¶»óÀ» Á¦Ãijõ°í, Áö±Ý±îÁö Á¸ÀçÇÏÁö ¾Ê´ø ´Ü°èÀÇ ¿ìÁÖ
½Çü¡ª»ó¹°Áú ¹°Ã¼¿Í »ó¹°Áú Áö¼º¡ªÀ» ¸¸µé·Á°í ¾î´À ´©°¡ ±Ã¸®ÇÏ¿© ¹°Áú ¿¡³ÊÁö¿Í ¿µ ¿¡³ÊÁö¸¦ ±×·¸°Ô ÇÕÄ¡°í °ü·ÃÁöÀ»
¼ö ÀÖ¾úÀ»±î?
16:4.6 (189.7) ¿µÀû ¼¼°èÀÇ
¸¹Àº ½Çü´Â »ó¹°Áú ¼¿À̸ç, À̰ÍÀº À¯¶õ½Ã¾Æ¿¡¼ ÀüÇô ¾Ë·ÁÁöÁö ¾ÊÀº ´Ü°èÀÇ ¿ìÁÖ ½ÇüÀÌ´Ù. ÀΰÝÀÌ Á¸ÀçÇÏ´Â
¸ñÇ¥´Â ¿µÀûÀÎ °ÍÀÌ´Ù. ±×·¯³ª »ó¹°Áú âÁ¶µéÀÌ ¾ðÁ¦³ª »çÀÌ¿¡ °³ÀçÇϸç, À̰ÍÀº ÇÊ»çÀÚÀÇ ±â¿øÀÌ ÀÖ´Â ¹°Áú ¿µ¿ª°ú
ÀüÁøÇÏ´Â ¿µÀû ÁöÀ§¸¦ °¡Áø ÃÊ¿ìÁÖ ±¸Ã¼µé »çÀÌ¿¡ ´Ù¸®¸¦ ³õ´Â´Ù. ¹Ù·Î ÀÌ ¿µ¿ª¿¡¼, À¸¶ä ¿µµéÀº »ç¶÷À» ÆÄ¶ó´ÙÀ̽º·Î
½Âõ½ÃŰ´Â °èȹ¿¡ Å©°Ô À̹ÙÁöÇÑ´Ù.
16:4.7 (190.1) Àϰö À¸¶ä
¿µÀº ´ë¿ìÁÖ¿¡¼ µÎ·ç Ȱµ¿ÇÏ´Â °³º° ´ëÇ¥ÀÚ¸¦ °¡Áö°í ÀÖ´Ù. ±×·¯³ª ÀÌ ÇÏÀ§ Á¸ÀçµéÀÇ ´ëºÎºÐÀÌ ÆÄ¶ó´ÙÀ̽ºÀÇ ¿ÏÀüÀ»
ÇâÇÏ´Â ±æ·Î ÇÊ»çÀÚ°¡ Áøº¸ÇÏ´Â ½Âõ °èȹ¿¡ Á÷Á¢ °ü¿©ÇÏÁö ¾Ê±â ¶§¹®¿¡, ±×µé¿¡ °üÇØ¼ °ÅÀÇ ¶Ç´Â ¾Æ¹«°Íµµ ¾Ë·ÁÁø
ÀûÀÌ ¾ø´Ù. Àϰö À¸¶ä ¿µÀÇ È°µ¿ °¡¿îµ¥ ¸¹Àº °Í, Çã´ÙÇÑ °ÍÀÌ, Àΰ£ÀÌ ÀÌÇØÇÏÁö ¸øÇϵµ·Ï °¡·ÁÁ® Àִµ¥,
ÀÌ´Â ±×·± °ÍÀÌ °áÄÚ ³ÊÈñ°¡ ÆÄ¶ó´ÙÀ̽º·Î ¿Ã¶ó°¡´Â ¹®Á¦¿Í Á÷Á¢ °ü°èµÇÁö ¾Ê±â ¶§¹®ÀÌ´Ù.
16:4.8 (190.2) ¿ì¸®´Â
ºÐ¸íÇÑ Áõ°Å¸¦ ³»³õÀ» ¼ö ¾øÁö¸¸, ¿À¸£º»ÅæÀÇ À¸¶ä ¿µÀÌ ´ÙÀ½ ºÐ¾ßÀÇ È°µ¿¿¡¼ °áÁ¤Àû ¿µÇâÀ» ¹ÌÄ¥ °¡´É¼ºÀÌ ¾ÆÁÖ
³ô´Ù:
16:4.9 (190.3) 1. Áö¿ª
¿ìÁÖ »ý¸í ¿î¹ÝÀÚµéÀÇ »ý¸í â½Ã °úÁ¤.
16:4.10 (190.4) 2.
Áö¿ª ¿ìÁÖÀÇ Ã¢Á¶ ¿µÀÌ ¿©·¯ ¼¼°è¿¡ ¼ö¿©ÇÑ º¸Á¶ Áö¼º ¿µµéÀÌ »ý¸íÀ» Ȱ¼ºÈ½ÃŰ´Â °Í.
16:4.11 (190.5) 3. Á÷¼± Àη¿¡ ¹ÝÀÀÇÏ´Â Á¶Á÷µÈ ¹°Áú ´ÜÀ§°¡ µå·¯³»´Â ¿¡³ÊÁö ¸í½ÃÀÇ º¯µ¿.
16:4.12 (190.6) 4.
¹«Á¦ÇÑ Àý´ëÀÚÀÇ ¼Õ¾Æ±Í¿¡¼ ¿ÏÀüÈ÷ ÇØ¹æµÉ ¶§ ¼Ú¾Æ³ª¿À´Â ¿¡³ÊÁöÀÇ Çൿ. À̰ÍÀº Á÷¼± ÀηÂÀÇ Á÷Á¢ ¿µÇâ¿¡, ±×¸®°í
¿ìÁÖ µ¿·Â ÁöÈÖÀÚ ¹× ±× µ¿·áµéÀÇ Á¶Á¾¿¡ ¹Î°¨ÇÏ°Ô µÈ´Ù.
16:4.13 (190.7) 5.
Áö¿ª ¿ìÁÖ Ã¢Á¶ ¿µÀÌ ºÀ»çÇÏ´Â ¿µÀ» ¼ö¿©ÇÏ´Â °Í. ÀÌ Ã¢Á¶ ¿µÀº À¯¶õ½Ã¾Æ¿¡¼ ¼º·É(á¡ÖÄ)À¸·Î ¾Ë·ÁÁ® ÀÖ´Ù.
16:4.14 (190.8) 6.
¼ö¿© ¾ÆµéÀÌ ³ªÁß¿¡ ¿µÀ» ÁÖ´Â °Í. ÀÌ ¿µÀ» À¯¶õ½Ã¾Æ¿¡¼´Â À§·ÎÀÚ ¶Ç´Â Áø¸®ÀÇ ¿µÀ̶ó ºÎ¸¥´Ù.
16:4.15 (190.9) 7.
Áö¿ª ¿ìÁÖ¿Í ÃÊ¿ìÁÖÀÇ °Å¿ï ÀÛ¿ë. ÇÕµ¿ ÇàÀ§ÀÚ¿Í ÃÖ»ó Á¸Àç¿Í °ü·ÃÇÏ¿©, À¸¶ä ¿µµéÀÇ È°µ¿À» °¡Á¤(Ê£ïÒ)ÇÏÁö
¾Ê°í¼, ÀÌ Æ¯º°ÇÑ Çö»ó¿¡ °ü·ÃµÈ ¸¹Àº Ư¼ºÀ» µµÀúÈ÷ Ÿ´çÇÏ°Ô ¼³¸íÇϰųª, ÇÕ¸®ÀûÀ¸·Î ÀÌÇØÇϱⰡ Èûµé´Ù.
16:4.16 (190.10) Àϰö
À¸¶ä ¿µÀÇ ¿©·¯ ÀÛ¾÷À» ¿ì¸®°¡ ÀûÀýÈ÷ ÀÌÇØÇÏÁö ¸øÇϴµ¥µµ, ±¤´ëÇÑ ¿ìÁÖ È°µ¿ÀÇ ¹üÀ§ ¾È¿¡¼ ±×µéÀÌ ¾Æ¹« »ó°üÇÏÁö
¾Ê´Â µÎ ¿µ¿ªÀÌ ÀÖ´Ù°í ¿ì¸®´Â È®½ÅÇÑ´Ù. ÀÌ´Â »ý°¢ Á¶ÀýÀÚµéÀÇ ¼ö¿©¿Í ºÀ»ç, ±×¸®°í ¹«Á¦ÇÑ Àý´ëÀÚÀÇ Çì¾Æ¸±
¼ö ¾ø´Â ±â´ÉÀÌ´Ù.
¡ãTop
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4. Attributes and
Functions of the Master Spirits
16:4.1 The Seven Master Spirits are the full representation
of the Infinite Spirit to the evolutionary universes. They represent
the Third Source and Center in the relationships of energy,
mind, and spirit. While they function as the co-ordinating heads
of the universal administrative control of the Conjoint Actor,
do not forget that they have their origin in the creative acts
of the Paradise Deities. It is literally true that these Seven
Spirits are the personalized physical power, cosmic mind, and
spiritual presence of the triune Deity, " the Seven Spirits
of God sent forth to all the universe. "
16:4.2 The Master Spirits are unique in that they function on
all universe levels of reality excepting the absolute. They
are, therefore, efficient and perfect supervisors of all phases
of administrative affairs on all levels of superuniverse activities.
It is difficult for the mortal mind to understand very much
about the Master Spirits because their work is so highly specialized
yet all-embracing, so exceptionally material and at the same
time so exquisitely spiritual. These versatile creators of the
cosmic mind are the ancestors of the Universe Power Directors
and are, themselves, supreme directors of the vast and far-flung
spirit-creature creation.
16:4.3 The Seven Master Spirits are the creators of the Universe
Power Directors and their associates, entities who are indispensable
to the organization, control, and regulation of the physical
energies of the grand universe. And these same Master Spirits
very materially assist the Creator Sons in the work of shaping
and organizing the local universes.
16:4.4 We are unable to trace any personal connection between
the cosmic-energy work of the Master Spirits and the force functions
of the Unqualified Absolute. The energy manifestations under
the jurisdiction of the Master Spirits are all directed from
the periphery of Paradise; they do not appear to be in any direct
manner associated with the force phenomena identified with the
nether surface of Paradise.
16:4.5 Unquestionably, when we encounter the functional activities
of the various Morontia Power Supervisors, we are face to face
with certain of the unrevealed activities of the Master Spirits.
Who, aside from these ancestors of both physical controllers
and spirit ministers, could have contrived so to combine and
associate material and spiritual energies as to produce a hitherto
nonexistent phase of universe reality-morontia substance and
morontia mind?
16:4.6 Much of the reality of the spiritual worlds is of the
morontia order, a phase of universe reality wholly unknown on
Urantia. The goal of personality existence is spiritual, but
the morontia creations always intervene, bridging the gulf between
the material realms of mortal origin and the superuniverse spheres
of advancing spiritual status. It is in this realm that the
Master Spirits make their great contribution to the plan of
man's Paradise ascension.
16:4.7 The Seven Master Spirits have personal representatives
who function throughout the grand universe; but since a large
majority of these subordinate beings are not directly concerned
with the ascendant scheme of mortal progression in the path
of Paradise perfection, little or nothing has been revealed
about them. Much, very much, of the activity of the Seven Master
Spirits remains hidden from human understanding because in no
way does it directly pertain to your problem of Paradise ascent.
16:4.8 It is highly probable, though we cannot offer definite
proof, that the Master Spirit of Orvonton exerts a decided influence
in the following spheres of activity:
16:4.9.1. The life-initiation procedures of the local universe
Life Carriers.
16:4.10.2. The life activations of the adjutant mind-spirits
bestowed upon the worlds by a local universe Creative Spirit.
16:4.11.3. The fluctuations in energy manifestations exhibited
by the linear-gravity-responding units of organized matter.
16:4.12.4. The behavior of emergent energy when fully liberated
from the grasp of the Unqualified Absolute, thus becoming responsive
to the direct influence of linear gravity and to the manipulations
of the Universe Power Directors and their associates.
16:4.13. 5. The bestowal of the ministry spirit of a local universe
Creative Spirit, known on Urantia as the Holy Spirit.
16:4.14. 6. The subsequent bestowal of the spirit of the bestowal
Sons, on Urantia called the Comforter or the Spirit of Truth.
16:4.15. 7. The reflectivity mechanism of the local universes
and the superuniverse. Many features connected with this extraordinary
phenomenon can hardly be reasonably explained or rationally
understood without postulating the activity of the Master Spirits
in association with the Conjoint Actor and the Supreme Being.
16:4.16 Notwithstanding our failure adequately to comprehend
the manifold workings of the Seven Master Spirits, we are confident
there are two realms in the vast range of universe activities
with which they have nothing whatever to do: the bestowal and
ministry of the Thought Adjusters and the inscrutable functions
of the Unqualified Absolute.
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5.
»ý¹°¿¡ ´ëÇÑ °ü°è
16:5.1 (190.11) ´ë¿ìÁÖÀÇ °¢ ºÎºÐ,
°¢ °³º° ¿ìÁÖ¿Í ¼¼°è´Â ¸ðµÎ Àϰö À¸¶ä ¿µÀÇ ÀÏÄ¡ÇÏ´Â »ó´ã°ú ÁöÇý·ÎºÎÅÍ À̵æÀ» ¾òÁö¸¸, ±× °¡¿îµ¥ ¿ÀÁ÷ ÇÑ
ºÐÀÇ °³ÀÎÀû ¼Õ±æ°ú ºû±òÀ» ¹Þ´Â´Ù. °¢ À¸¶ä ¿µÀÇ °³º°Àû ¼ºÇ°Àº ±× ÃÊ¿ìÁÖ Àüü¿¡ ¹ÌÄ¡¸ç ±× ÃÊ¿ìÁÖ¸¦ µ¶Æ¯ÇϰÔ
Á¶ÀýÇÑ´Ù.
16:5.2 (190.12) Àϰö
À¸¶ä ¿µÀÇ ÀÌ °³º°Àû ¿µÇâÀ» ÅëÇØ¼, ¾î¶² ÁöÀû Á¸Àç °è±ÞÀÇ ¾î¶² »ý¹°ÀÌ¶óµµ ÆÄ¶ó´ÙÀ̽º¿Í ÇϺ¸³ª ¹Ù±ù¿¡¼,
ÀÌ Àϰö ÆÄ¶ó´ÙÀ̽º ¿µ °¡¿îµ¥ ¾î´À ÇÑ ºÐÀÇ Á¶»ó ¼ºÇ°À» °¡¸®Å°´Â µµÀå(Óñíñ), °³¼ºÀÇ Æ¯Â¡À» ³ªÅ¸³»´Â µµÀåÀ»
Áö³à¾ß ÇÑ´Ù. Àϰö ÃÊ¿ìÁÖ¿¡ °üÇÏ¿© ¸»Çϸé, °¢ º»Åä »ý¹°Àº, »ç¶÷À̵ç õ»çÀ̵ç, Ãâ»ýÀ» Áõ¸íÇÏ´Â ÀÌ Ç¥Áö¸¦
¾ðÁ¦±îÁö³ª ´Þ°í ÀÖÀ» °ÍÀÌ´Ù.
16:5.3 (191.1) Àϰö À¸¶ä
¿µÀº °ø°£ÀÇ ÁøÈ ¼¼°è¿¡¼ °³º° »ý¹°ÀÇ ¹°ÁúÀû Áö¼ºÀ» Á÷Á¢ ħ¹üÇÏÁö ¾Ê´Â´Ù. À¯¶õ½Ã¾ÆÀÇ ÇÊ»çÀÚ´Â ¿À¸£º»Åæ À¸¶ä
¿µÀÇ Áö¼º ¿µÀÇ ¿µÇâÀÌ Ä£È÷ Àִ°ÍÀ» üÇèÇÏÁö ¾Ê´Â´Ù. »ç¶÷ÀÌ »ç´Â ÇÑ ¼¼°è¿¡¼ ÁøÈ ½Ã´ë Ãʱ⿡, ÀÌ À¸¶ä
¿µÀÌ °³º° ÇÊ»ç Áö¼º°ú ¾î¶² Á¾·ùÀÇ ¿¬¶ôÀÌ¶óµµ ÃëÇÑ´Ù¸é, ±× Áö¿ª ¿ìÁÖ Ã¢Á¶ ¿µÀÇ ºÀ»ç¸¦ ÅëÇØ¼ ±×·± ÀÏÀÌ
»ý±â´Â °ÍÀÌ Æ²¸²¾ø´Ù. ÀÌ Ã¢Á¶ ¿µÀº °¢ Áö¿ª ¿ìÁÖÀÇ ¿î¸íÀ» ÁÖ°üÇÏ´Â, âÁ¶ÀÚÀÎ Çϳª´ÔÀÇ ¾ÆµéÀÇ ¹è¿ìÀÚ¿ä µ¿·áÀÌ´Ù.
±×·¯³ª ¹Ù·Î ¾î¸Ó´ÏÀÎ ÀÌ Ã¢Á¶ ¿µÀÇ ¼ºÁú°ú ¼ºÇ°Àº ¿À¸£º»ÅæÀÇ À¸¶ä ¿µ°ú »ó´çÈ÷ ºñ½ÁÇÏ´Ù.
16:5.4 (191.2) ÇÑ À¸¶ä
¿µÀÇ ¹°¸®Àû µµÀå(Óñíñ)Àº »ç¶÷ÀÇ ¹°ÁúÀû ±â¿øÀÇ ÀϺÎÀÌ´Ù. »ó¹°Áú »ý¾Ö Àüü¸¦ ¹Ù·Î ÀÌ À¸¶ä ¿µÀÇ Áö¼ÓµÇ´Â
¿µÇ⠹ؿ¡¼ º¸³½´Ù. ±×·¯ÇÑ ÇÏ´Ã °¡´Â ÇÊ»çÀÚ°¡ ´ÙÀ½¿¡ °ÅÄ¡´Â ¿µ »ý¾Ö°¡, °¨µ¶ÇÏ´Â ¹Ù·Î ±× ¿µÀÇ Æ¯Â¡À» ³ªÅ¸³»´Â
ÀÚ±¹À» °áÄÚ ¿ÏÀüÈ÷ Áö¿ö¹ö¸®Áö ¸øÇÏ´Â °ÍÀº µµÀúÈ÷ ÀÌ»óÇÑ ÀÏÀÌ ¾Æ´Ï´Ù. À¸¶ä ¿µÀÇ ³¯ÀÎÀº ÇÊ»çÀÚ°¡ ÇϺ¸³ª¿¡
À̸£±â Àü ¾î¶² ½Âõ ´Ü°è¿¡¼µµ ¹Ù·Î ±× Á¸Àç¿¡ ±âº»ÀÌ´Ù.
16:5.5 (191.3) ÁøÈÇÑ
ÇÊ»çÀÚÀÇ ÀÏ»ýÀÇ Ã¼Çè¿¡¼ ³ªÅ¸³ª´Â ¶Ñ·ÇÇÑ ÀΰÝÀÇ °æÇâÀº °¢ ÃÊ¿ìÁÖÀÇ Æ¯Â¡À» ³ªÅ¸³»¸ç, Áö¹èÇÏ´Â À¸¶ä ¿µÀÇ ¼ºÇ°À»
Á÷Á¢ Ç¥ÇöÇÑ´Ù. ÀÌ °æÇâÀº ±×·¯ÇÑ ½ÂõÀÚµéÀÌ ÇϺ¸³ªÀÇ 10¾ï ±³À° ±¸Ã¼¿¡¼ ¸¶ÁÖÄ¡´Â ¿À·£ ÈÆ·Ã°ú ÅëÀÏÇÏ´Â ´Ü·ÃÀ»
¹Þ°í ³ µÚ¿¡µµ, °áÄÚ ¿ÏÀüÈ÷ Áö¿öÁöÁö ¾Ê´Â´Ù. ±× µÚ¿¡ ÁýÁßµÈ ÆÄ¶ó´ÙÀ̽º ±³¾çÀ» ¹Þ¾Æµµ ÃÊ¿ìÁÖ ±â¿øÀ» ³ªÅ¸³»´Â
Ç¥½Ã¸¦ ¾ø¾Ö±â¿¡ ÃæºÐÇÏÁö ¾Ê´Ù. ÇÏ´Ã °¡´Â ÇÊ»çÀÚ´Â ¼¼¿ùÀÌ Áö³ªµµ ¿µ¿øÈ÷ ±×°¡ Ãâ»ýÇÑ ÃÊ¿ìÁÖ¸¦ ÁÖ°üÇÏ´Â ¿µÀ»
°¡¸®Å°´Â Ư¼ºÀ» ³ªÅ¸³¾ °ÍÀÌ´Ù. ÃÖÈÄ ±º´Ü¿¡¼µµ, ÁøÈµÈ âÁ¶¿Í »ïÀ§ÀÏüÀÇ ¿Ïº®ÇÑ °ü°è¸¦ ¾ò°Å³ª ¹¦»çÇÏ´Â °ÍÀÌ
¹Ù¶÷Á÷ÇÒ ¶§´Â ¾ðÁ¦³ª, °¢ ÃÊ¿ìÁÖ¿¡¼ ÇÑ ¸í¾¿, Àϰö ÃÖÈÄÀÚ·Î ÀÌ·ç¾îÁø ÇÑ Áý´ÜÀÌ ¼ÒÁýµÈ´Ù.
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5.
Relation to Creatures
16:5.1 Each segment of the grand universe,
each individual universe and world, enjoys the benefits of the
united counsel and wisdom of all Seven Master Spirits but receives
the personal touch and tinge of only one. And the personal nature
of each Master Spirit entirely pervades and uniquely conditions
his superuniverse.
16:5.2 Through this personal influence of the Seven Master Spirits
every creature of every order of intelligent beings, outside
of Paradise and Havona, must bear the characteristic stamp of
individuality indicative of the ancestral nature of some one
of these Seven Paradise Spirits. As concerns the seven superuniverses,
each native creature, man or angel, will forever bear this badge
of natal identification.
16:5.3 The Seven Master Spirits do not directly invade the material
minds of the individual creatures on the evolutionary worlds
of space. The mortals of Urantia do not experience the personal
presence of the mind-spirit influence of the Master Spirit of
Orvonton. If this Master Spirit does attain any sort of contact
with the individual mortal mind during the earlier evolutionary
ages of an inhabited world, it must occur through the ministry
of the local universe Creative Spirit, the consort and associate
of the Creator Son of God who presides over the destinies of
each local creation. But this very Creative Mother Spirit is,
in nature and character, quite like the Master Spirit of Orvonton.
16:5.4 The physical stamp of a Master Spirit is a part of man's
material origin. The entire morontia career is lived under the
continuing influence of this same Master Spirit. It is hardly
strange that the subsequent spirit career of such an ascending
mortal never fully eradicates the characteristic stamp of this
same supervising Spirit. The impress of a Master Spirit is basic
to the very existence of every pre-Havona stage of mortal ascension.
16:5.5 The distinctive personality trends exhibited in the life
experience of evolutionary mortals, which are characteristic
in each superuniverse, and which are directly expressive of
the nature of the dominating Master Spirit, are never fully
effaced, not even after such ascenders are subjected to the
long training and unifying discipline encountered on the one
billion educational spheres of Havona. Even the subsequent intense
Paradise culture does not suffice to eradicate the earmarks
of superuniverse origin. Throughout all eternity an ascendant
mortal will exhibit traits indicative of the presiding Spirit
of his superuniverse of nativity. Even in the Corps of the Finality,
when it is desired to arrive at or to portray a complete Trinity
relationship to the evolutionary creation, always a group of
seven finaliters is assembled, one from each superuniverse.
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6.
¿ìÁÖ Áö¼º
16:6.1 (191.4) À¸¶ä ¿µµéÀº ¿ìÁÖ
Áö¼ºÀÇ Àϰö °¡Áö ±Ù¿øÀÌ¿ä, ´ë¿ìÁÖÀÇ ÁöÀû ÀáÀ缺ÀÌ´Ù. ÀÌ ¿ìÁÖ Áö¼ºÀº ¼Â° ±Ù¿ø Áß½ÉÀÇ Áö¼ºÀÌ Àý´ë ÀÌÇÏ¿¡¼
Ç¥ÇöµÈ °ÍÀ̸ç, ¾î¶² ¸é¿¡¼, ÁøÈÇÏ´Â ÃÖ»ó Á¸ÀçÀÇ Áö¼º°ú ±â´ÉÀûÀ¸·Î °ü·ÃµÈ´Ù.
16:6.2 (191.5) À¯¶õ½Ã¾Æ¿Í
°°Àº ¼¼°è¿¡¼, ¿ì¸®´Â ÀηùÀÇ »ç¹«¿¡ Àϰö À¸¶ä ¿µÀÌ Á÷Á¢ ¿µÇâ ¹ÌÄ¡´Â °ÍÀ» ±¸°æÇÏÁö ¾Ê´Â´Ù. ³ÊÈñ´Â ³×¹Ùµ·
âÁ¶ ¿µÀÇ Á÷Á¢ ¿µÇâÀ» ¹ÞÀ¸¸é¼ »ì°í ÀÖ´Ù. ±×·±µ¥µµ ¹Ù·Î ÀÌ À¸¶ä ¿µµéÀº ¸ðµç Àΰ£ Áö¼ºÀÇ ±âº» ¹ÝÀÀÀ» Áö¹èÇϴµ¥,
ÀÌ´Â ±×µéÀÌ ÁøÈÇÏ´Â ½Ã°ø ¼¼°è¿¡ °ÅÇÏ´Â °³ÀεéÀÇ »ýȰ¿¡¼ ÀÛ¿ëÇÏ´Â, Áö¿ª ¿ìÁÖ¿¡¼ Æ¯ÈµÈ ÁöÀû¤ý¿µÀû ÀáÀ缺ÀÇ
½ÇÁ¦ ±Ù¿øÀ̱⠶§¹®ÀÌ´Ù.
16:6.3 (191.6) ¿ìÁÖ Áö¼ºÀÌ
ÀÖ´Ù´Â »ç½ÇÀº ´Ù¾çÇÑ ºÎ·ùÀÇ Àΰ£ ¹× ÃÊÀΰ£ Áö¼º¿¡ ģô °ü°è°¡ ÀÖÀ½À» ¼³¸íÇÑ´Ù. ģô ¿µµéÀÌ ¼·Î À̲ø¸±
»Ó ¾Æ´Ï¶ó, ģô Áö´Éµéµµ ¶ÇÇÑ ´ë´ÜÈ÷ ÇüÁ¦´ä°í, ¼·Î Çùµ¿ÇÏ´Â ¼ºÇâÀÌ ÀÖ´Ù. Àΰ£ÀÇ Áö¼ºÀº ¶§¶§·Î ³î¶ø°Ô
ºñ½ÁÇÏ°í ±î´ßÀ» ¸ð¸£°Ô µ¿ÀÇÇÏ´Â ±×·¯ÇÑ °æ·Î¿¡¼ ÀÛ¿ëÇϰí ÀÖ´Â °ÍÀÌ °üÂûµÈ´Ù.
16:6.4 (191.7) ¿ìÁÖ Áö¼ºÀÇ
¸ðµç ¼º°ÝÀÚ °ü°è¿¡´Â ¡°½Çü ¹ÝÀÀ¡±À̶ó°í À̸§ÁöÀ» ¼ö ÀÖ´Â ±×·¯ÇÑ ¼ºÁúÀÌ Á¸ÀçÇÑ´Ù. ÀÇÁö¸¦ °¡Áø Àΰ£ÀÇ ¹Ù·Î
ÀÌ º¸ÆíÀû ¿ìÁÖ ÀÚÁúÀÌ °úÇФýöÇФýÁ¾±³¿¡¼ ¾Ï½ÃµÈ ¼±ÃµÀû °¡Á¤(Ê£ïÒ)¿¡ ±×µéÀÌ ¹«·ÂÇÑ Èñ»ýÀÚ°¡ µÇÁö ¾Ê°Ô ¸¸µç´Ù.
¿¡³ÊÁö¿Í ¹°ÁúÀÌ Àη¿¡ ¹ÝÀÀÇÏ´Â °Í°ú ¸¶Âù°¡Áö·Î, ½Çü¿¡ ´ëÇÑ ÀÌ ¿ìÁÖ Áö¼ºÀÇ ¹Î°¨¼ºÀº ¾î¶² ±¹¸éÀÇ ½Çü¿¡
¹ÝÀÀÇÑ´Ù. ±×·¡µµ ÀÌ Ãʹ°Áú ½ÇüµéÀÌ ¿ìÁÖÀÇ Áö¼º¿¡ ´ëÇÏ¿© ±×·¸°Ô ¹ÝÀÀÇÑ´Ù°í ¸»ÇÏ´Â °ÍÀÌ ´õ¿í Á¤È®ÇÒ °ÍÀÌ´Ù.
16:6.5 (192.1) ¿ìÁÖ Áö¼ºÀº
¾î±è¾øÀÌ ¼¼ °¡Áö ¼öÁØ¿¡¼ ¿ìÁÖ ½Çü¿¡ ¹ÝÀÀÇÑ´Ù (¹ÝÀÀÇÔÀ» ÀνÄÇÑ´Ù). ÀÌ·¯ÇÑ ¹ÝÀÀÀº ºÐ¸íÈ÷ Ã߸®ÇÏ°í ±íÀÌ
»ý°¢ÇÏ´Â Áö¼º¿¡°Ô ÀÚ¸íÇÏ´Ù. ÀÌ ½ÇüÀÇ ¼öÁØÀº ´ÙÀ½°ú °°´Ù:
16:6.6 (192.2) 1. Àΰú
°ü°è¡ª¹°¸®Àû °¨°¢ÀÇ ½Çü ºÐ¾ß, ³í¸®ÀûÀ¸·Î º¯Ä¡ ¾Ê´Â °úÇÐÀÇ ¿µ¿ª, »ç½ÇÀÎ °Í°ú »ç½ÇÀÌ ¾Æ´Ñ °ÍÀÇ ±¸ºÐ, ¿ìÁÖÀÇ
¹ÝÀÀ¿¡ ¹ÙÅÁÀ» µÎ°í ¼÷°íÇÏ¿© ¾ò´Â °á·ÐÀÌ´Ù. À̰ÍÀÌ ¿ìÁÖ¿¡¼ ºÐº°ÇÏ´Â ¼öÇÐ(â¦ùÊ) ÇüÅÂÀÌ´Ù.
16:6.7 (192.3) 2. Àǹ«¡ªÃ¶ÇÐ
ºÐ¾ß¿¡¼ µµ´öÀÌ ÀÛ¿ëÇÏ´Â ½Çü ¿µ¿ª, ºÐº°·ÂÀÌ È°µ¿ÇÏ´Â ¹«´ë, ºñ±³Àû ¿Ç°í ±×¸¥ °ÍÀÇ ÀνÄ. À̰ÍÀÌ ¿ìÁÖ¿¡¼
ºÐº°ÇÏ´Â »ç¹ý(ÞÉÛö) ÇüÅÂÀÌ´Ù.
16:6.8 (192.4) 3. ¿¹¹è¡ªÁ¾±³ÀûÀ¸·Î
üÇèÇÏ´Â ½ÇüÀÇ ¿µÀû ºÐ¾ß, ½Å°ú Ä£±³ÇÔÀ» ¸ö¼Ò ±ú´Ý´Â °Í, ¿µÀû °¡Ä¡ÀÇ ÀνÄ, ¿µ¿øÈ÷ »ì¾Æ³²´Â´Ù´Â È®½Å,
Çϳª´ÔÀÇ Á¾ À§Ä¡¿¡¼ ¿Ã¶ó°¡ Çϳª´ÔÀÇ ¾ÆµéÀÌ µÇ´Â ±â»Ý°ú ÀÚÀ¯¸¦ ¾ò´Â °Í. À̰ÍÀÌ ¿ìÁÖ Áö¼ºÀÇ °¡Àå ³ôÀº ÅëÂû·ÂÀÌ¿ä,
¿ìÁÖ¿¡¼ ºÐº°ÇÏ´Â, ½ÅÀ» Á¸ÁßÇÏ°í ¼þ¹èÇÏ´Â ÇüÅÂÀÌ´Ù.
16:6.9 (192.5) ÀÌ °úÇÐÀû¤ýµµ´öÀû¤ý¿µÀû
ÅëÂû·Â, ÀÌ ¿ìÁÖÀû ¹ÝÀÀÀº ¿ìÁÖ Áö¼º¿¡ º»·¡ºÎÅÍ ÀÖ°í, ¿ìÁÖ Áö¼ºÀº ÀÇÁö°¡ ÀÖ´Â ¸ðµç Àΰ£¿¡°Ô ºÎ¿©µÈ´Ù. »ç´Â
üÇèÀº ¹Ýµå½Ã ÀÌ ¼¼ °¡Áö ¿ìÁÖ Á÷°üÀ» °³¹ßÇϸç, À̰͵éÀÌ µ¹ÀÌÄÑ »ý°¢ÇÏ´Â ÀÚÀǽÄÀ» ±¸¼ºÇϱ⠶§¹®ÀÌ´Ù. ±×·¯³ª
À¯¶õ½Ã¾Æ¿¡¼´Â °ÅÀÇ ¾Æ¹«µµ ¿ë°¨ÇÏ°í µ¶ÀÚÀûÀÎ, ¿ìÁÖÀû »ç°í ¹æ½ÄÀ» ±â²¨ÀÌ °³¹ßÇÏÁö ¾Ê´Â´Ù°í ±â·ÏÇÏ´Ï À¯°¨ÀÌ´Ù.
16:6.10 (192.6) Áö¿ª
¿ìÁÖÀÇ Áö¼ºÀÌ ¼ö¿©µÉ ¶§ ¿ìÁÖ Áö¼ºÀÇ ÀÌ ¼¼ °¡Áö ÅëÂû·ÂÀº ¼±ÃµÀû °¡Á¤(Ê£ïÒ)ÀÌ¿ä, À̰ÍÀº »ç¶÷À¸·Î ÇÏ¿©±Ý
°úÇФýöÇФýÁ¾±³ ºÐ¾ß¿¡¼, ÇÕ¸®ÀûÀ̸ç ÀÚÀǽÄÀ» °¡Áø ÀΰÝÀ¸·Î¼ Ȱµ¿ÇÏ´Â °ÍÀ» °¡´ÉÇÏ°Ô ÇÑ´Ù. ´Þ¸® ¸»Çϸé,
¹«ÇÑÀÚ°¡ ÀÌ ¼¼ °¡Áö·Î ¸í½ÃµÇ´Â Çö½ÇÀº ½º½º·Î °è½ÃÇÏ´Â ¿ìÁÖ ±â¹ýÀ¸·Î ÀνĵȴÙ. ¼öÇÐÀû °¨°¢ ³í¸®´Â ¹°Áú°ú
¿¡³ÊÁö¸¦ ÀνÄÇÑ´Ù. Áö¼º°ú ³í¸®´Â Á÷°üÀ¸·Î ÀÚüÀÇ µµ´öÀû Àǹ«¸¦ ¾È´Ù. ¿µÀÇ ¹ÏÀ½(½ÅÀ» ¿¹¹èÇÔ)Àº ¿µÀû üÇèÀÇ
Çö½ÇÀ» ¹Ï´Â Á¾±³ÀÌ´Ù. Áö³ ÀÏÀ» µ¹ÀÌÄѺ¼ ¶§ ÀÌ ¼¼ °¡Áö ±âº» ¿ä¼Ò´Â ÅëÀϵǰí Á¶Á¤µÇ¾î ÀΰÝÀ» ¹ß´Þ½Ãų ¼öµµ
ÀÖ°í, ¾Æ´Ï¸é ±ÕÇüÀ» ÀÒ°í °¢ÀÚÀÇ ±â´ÉÀÌ °ÅÀÇ ¹«°üÇÏ°Ô µÉ ¼öµµ ÀÖ´Ù. ±×·¯³ª ÀÌ ¿ä¼ÒµéÀÌ ÅëÀ쵃 ¶§, »ç½Ç¿¡
±Ù°Å¸¦ µÐ °úÇÐ, µµ´öÀû öÇÐ, ÁøÁ¤ÇÑ Á¾±³Àû üÇèÀ» »ó°ü½ÃŰ´Â ưưÇÑ ¼ºÇ°À» ¸¸µé¾î³½´Ù. »ç¹°¤ýÀǹ̤ý°¡Ä¡¸¦
¸Àº¸´Â üÇè, ±×¸®°í À̰͵éÀ» °Þ´Â Àΰ£ÀÇ Ã¼Çè¿¡ °´°üÀû Ÿ´ç¼º ¹× ½Çü¸¦ ºÎ¿©ÇÏ´Â °ÍÀº ¹Ù·Î ÀÌ ¼¼ °¡Áö
¿ìÁÖ Á÷°üÀÌ´Ù.
16:6.11 (192.7) Àΰ£
Áö¼ºÀÇ ÀÌ Å¸°í³ ÀÚÁúÀ» °³¹ßÇÏ°í ¿¬¸¶ÇÏ´Â °ÍÀÌ ±³À°ÀÇ ¸ñÀûÀÌ¿ä, À̸¦ Ç¥ÇöÇÏ´Â °ÍÀÌ ¹®¸íÀÇ ¸ñÀûÀ̸ç, À̸¦
½ÇÇöÇÏ´Â °ÍÀÌ ÀλýÀÇ Ã¼ÇèÀÇ ¸ñÀûÀÌ¿ä, À̸¦ °í±ÍÇÏ°Ô ÇÏ´Â °ÍÀÌ Á¾±³ÀÇ ¸ñÀûÀ̸ç, À̸¦ ÅëÀÏÇÏ´Â °ÍÀÌ ÀΰÝÀÇ
¸ñÀûÀÌ´Ù.
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6. The Cosmic Mind
16:6.1 The Master Spirits are the sevenfold
source of the cosmic mind, the intellectual potential of the
grand universe. This cosmic mind is a subabsolute manifestation
of the mind of the Third Source and Center and, in certain ways,
is functionally related to the mind of the evolving Supreme
Being.
16:6.2 On a world like Urantia we do not encounter the direct
influence of the Seven Master Spirits in the affairs of the
human races. You live under the immediate influence of the Creative
Spirit of Nebadon. Nevertheless these same Master Spirits dominate
the basic reactions of all creature mind because they are the
actual sources of the intellectual and spiritual potentials
which have been specialized in the local universes for function
in the lives of those individuals who inhabit the evolutionary
worlds of time and space.
16:6.3 The fact of the cosmic mind explains the kinship of various
types of human and superhuman minds. Not only are kindred spirits
attracted to each other, but kindred minds are also very fraternal
and inclined towards co-operation the one with the other. Human
minds are sometimes observed to be running in channels of astonishing
similarity and inexplicable agreement.
16:6.4 There exists in all personality associations of the cosmic
mind a quality which might be denominated the " reality
response. " It is this universal cosmic endowment of will
creatures which saves them from becoming helpless victims of
the implied a priori assumptions of science, philosophy, and
religion. This reality sensitivity of the cosmic mind responds
to certain phases of reality just as energy-material responds
to gravity. It would be still more correct to say that these
supermaterial realities so respond to the mind of the cosmos.
16:6.5 The cosmic mind unfailingly responds (recognizes response)
on three levels of universe reality. These responses are self-evident
to clear-reasoning and deep-thinking minds. These levels of
reality are:
16:6.6 Causation-the reality domain of the physical senses,
the scientific realms of logical uniformity, the differentiation
of the factual and the nonfactual, reflective conclusions based
on cosmic response. This is the mathematical form of the cosmic
discrimination.
16:6.7 Duty-the reality domain of morals in the philosophic
realm, the arena of reason, the recognition of relative right
and wrong. This is the judicial form of the cosmic discrimination.
16:6.8 Worship-the spiritual domain of the reality of religious
experience, the personal realization of divine fellowship, the
recognition of spirit values, the assurance of eternal survival,
the ascent from the status of servants of God to the joy and
liberty of the sons of God. This is the highest insight of the
cosmic mind, the reverential and worshipful form of the cosmic
discrimination.
16:6.9 These scientific, moral, and spiritual insights, these
cosmic responses, are innate in the cosmic mind, which endows
all will creatures. The experience of living never fails to
develop these three cosmic intuitions; they are constitutive
in the self-consciousness of reflective thinking. But it is
sad to record that so few persons on Urantia take delight in
cultivating these qualities of courageous and independent cosmic
thinking.
16:6.10 In the local universe mind bestowals, these three insights
of the cosmic mind constitute the a priori assumptions which
make it possible for man to function as a rational and self-conscious
personality in the realms of science, philosophy, and religion.
Stated otherwise, the recognition of the reality of these three
manifestations of the Infinite is by a cosmic technique of self-revelation.
Matter-energy is recognized by the mathematical logic of the
senses; mind-reason intuitively knows its moral duty; spirit-faith
(worship) is the religion of the reality of spiritual experience.
These three basic factors in reflective thinking may be unified
and co-ordinated in personality development, or they may become
disproportionate and virtually unrelated in their respective
functions. But when they become unified, they produce a strong
character consisting in the correlation of a factual science,
a moral philosophy, and a genuine religious experience. And
it is these three cosmic intuitions that give objective validity,
reality, to man's experience in and with things, meanings, and
values.
16:6.11 It is the purpose of education to develop and sharpen
these innate endowments of the human mind; of civilization to
express them; of life experience to realize them; of religion
to ennoble them; and of personality to unify them.
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7.
µµ´ö°ú ¹Ì´ö°ú ¼º°Ý
16:7.1 (192.8) Áö´É¸¸À¸·Î´Â µµ´öÀû
¼ºÇ°À» ¼³¸íÇÒ ¼ö ¾ø´Ù. µµ´ö, ¹Ì´öÀº Àΰ£ÀÇ ¼º°Ý¿¡ ÅäÂøÀ¸·Î »ý±ä´Ù. µµ´öÀû Á÷°ü, °ð Àǹ«¸¦ ±ú´Ý´Â °ÍÀº,
Àΰ£ Áö¼º Àç»êÀÇ ÇÑ ±¸¼º ¿ä¼ÒÀ̸ç, Àΰ£ÀÇ ¼ºÇ° °¡¿îµ¥ »©¾ÑÀ» ¼ö ¾ø´Â ´Ù¸¥ °Íµé, °ð °úÇÐÀû È£±â½É°ú ¿µÀû
ÅëÂû·Â°ú °ü°èµÈ´Ù. »ç¶÷ÀÇ Á¤½Å·ÂÀº ±× µ¿¹° »çÃÌÀÇ Á¤½Å·ÂÀ» ÈξÀ ³ÑÁö¸¸, µ¿¹° ¼¼°è¿Í »ç¶÷À» ƯÈ÷ ±¸º°ÇÏ´Â
°ÍÀº »ç¶÷ÀÇ µµ´öÀû¤ýÁ¾±³Àû ¼ºÇ°ÀÌ´Ù.
16:7.2 (193.1) ÇÑ µ¿¹°ÀÇ
¼±ÅÃÇÏ´Â ¹ÝÀÀÀº ÇàÀ§ÀÇ ¿îµ¿ ¼öÁØ¿¡ Á¦ÇÑÀ» ¹Þ´Â´Ù. °íµî µ¿¹°ÀÌ °¡Á³´Ù°í »ý°¢µÇ´Â ÅëÂû·ÂÀº ¿îµ¿ ¼öÁØ¿¡ ÀÖ°í,
º¸ÅëÀº ¿îµ¿À¸·Î ½ÃÇàÂø¿À¸¦ °æÇèÇÑ µÚ¿¡ ³ªÅ¸³´Ù. »ç¶÷Àº ¸ðµç ŽÇèÀ̳ª ½ÇÇè¿¡ ¾Õ¼ °úÇÐÀû¤ýµµ´öÀû¤ý¿µÀû ÅëÂû·ÂÀ»
»ç¿ëÇÒ ¼ö ÀÖ´Ù.
16:7.3 (193.2) ¿À·ÎÁö
¼º°ÝÀÚ¸¸ ÀڱⰡ ¹«½¼ ÀÏÀ» ÇÏ´ÂÁö, ÀÏÀ» Çϱâ Àü¿¡ ¾Ë ¼ö ÀÖ´Ù. ¿À·ÎÁö ¼º°ÝÀڵ鸸 üÇè¿¡ ¾Õ¼ ÅëÂû·ÂÀ» °¡Áø´Ù.
ÀΰÝÀÚ´Â ¶Ù±â Àü¿¡ »ìÆìº¼ ¼ö ÀÖ°í, µû¶ó¼ ¶Ù´Â üÇèÀ¸·ÎºÎÅÍ ¹è¿ï »Ó ¾Æ´Ï¶ó »ìÆìº½À¸·Î ¹è¿ï ¼ö ÀÖ´Ù. ÀΰÝÀÌ
¾ø´Â µ¿¹°Àº º¸Åë, ¶Ù¾î¾ß¸¸ ¹è¿î´Ù.
16:7.4 (193.3) üÇèÇÑ
°á°ú·Î¼, µ¿¹°Àº ÇÑ ¸ñÇ¥¸¦ ´Þ¼ºÇÏ´Â ´Ù¸¥ ¹æ¹ýµéÀ» »ìÆìº¸°í, ½×ÀΠüÇè¿¡ ºñÃß¾î¼ ÇÑ Á¢±Ù¹ýÀ» °í¸¦ ¼ö ÀÖ´Ù.
±×·¯³ª ÀΰÝÀÚ´Â ¶ÇÇÑ ¸ñÇ¥ ÀÚü¸¦ »ìÆìº¼ ¼ö ÀÖ°í, ±× ¸ñÀûÀÌ º¸¶÷ Àִ°¡, ¾ó¸¶³ª °¡Ä¡ Àִ°¡ ÆÇ´ÜÀ» ³»¸±
¼ö ÀÖ´Ù. Áö´É¸¸À¸·Î ¹«Â÷º°ÇÑ ¸ñÀûÀ» ´Þ¼ºÇÏ´Â ÃÖ¼±ÀÇ ¹æ¹ýÀ» ºÐº°ÇÒ ¼ö ÀÖ´Ù. ±×·¯³ª µµ´öÀû Á¸Àç´Â ¼ö´Ü »Ó
¾Æ´Ï¶ó, ´Ù¸¥ ¸ñÀûµµ ±¸º°ÇÒ ¼ö ÀÖ°Ô ÇÏ´Â ÅëÂû·ÂÀ» °¡Á³´Ù. ±×·¸±â´Â ÇØµµ ¹Ì´öÀ» °í¸£´Â µµ´öÀû Á¸Àç´Â ¿µ¸®ÇÏ´Ù.
¹«½¼ ÀÏÀ» Çϰí ÀÖ´ÂÁö, ¾î°¼ ±× ÀÏÀ» ÇÏ´ÂÁö, ¾îµð·Î °¡´ÂÁö, ¾î¶»°Ô °Å±â·Î °¥ °ÍÀÎÁö ¾È´Ù.
16:7.5 (193.4) »ç¶÷ÀÌ
ÇÊ»çÀڷμ ÅõÀïÇÏ´Â ¿©·¯ ¸ñÇ¥¸¦ ºÐº°ÇÏÁö ¸øÇϸé, ÀÚ½ÅÀÌ µ¿¹° ¼öÁØÀÇ Á¸Àç¿¡¼ Ȱµ¿Çϰí ÀÖÀ½À» ¹ß°ßÇÏ°Ô µÈ´Ù.
ÇϳªÀÇ ÀÎ°Ý Á¸Àç·Î¼ ±× »ç¶÷Àº ±×ÀÇ ¿ìÁÖ Áö¼º ÀÚÁúÀÇ Çʼö ºÎºÐÀÎ ¹Ù·Î ±× ¹°ÁúÀû ÃѸí, µµ´öÀû ºÐº°, ¿µÀû
ÅëÂû·Â°ú °°Àº ¿ì¼öÇÑ ÀåÁ¡À» ÀÌ¿ëÇÏ´Â µ¥ ½ÇÆÐÇÑ °ÍÀÌ´Ù.
16:7.6 (193.5) ¹Ì´ö(Ú¸Óì)Àº
¿Ã¹Ù¸§ÀÌ´Ù¡ª¿ìÁÖ¿¡ ¼øÀÀÇÏ´Â °ÍÀÌ´Ù. ¹Ì´öÀ» À̸§Áþ´Â °ÍÀº ¹Ì´öÀ» Á¤ÀÇÇÏ´Â °ÍÀÌ ¾Æ´Ï¿ä, ¹Ì´öÀÇ ½ÇõÀÌ ¹Ì´öÀ»
¾Æ´Â °ÍÀÌ´Ù. ¹Ì´öÀº ´Ü¼øÇÑ Áö½ÄÀÌ ¾Æ´Ï¿ä, ¾ÆÁ÷ ÁöÇýµµ ¾Æ´Ï¸ç, ¿ÀÈ÷·Á ¿Ã¶ó°¡´Â ¼öÁØÀÇ ¿ìÁÖ ¾÷ÀûÀ» ÀÌ·èÇÏ¿©
ÁøÃëÀû üÇèÀ» °Þ´Â Çö½ÇÀÌ´Ù. ÇÊ»ç Àΰ£ÀÇ ÀÏ»ó »ýȰ¿¡¼, ¹Ì´öÀº ¾Çº¸´Ù ¼±À» ÇѰᰰÀÌ ¼±ÅÃÇÔÀ¸·Î ½ÇÇöµÇ¸ç,
±×·¯ÇÑ ¼±Åà ´É·ÂÀº »ç¶÷ÀÌ µµ´öÀû ¼ºÇ°À» Áö³æ´Ù´Â Áõ°ÅÀÌ´Ù.
16:7.7 (193.6) »ç¶÷ÀÌ
¼±°ú ¾Ç »çÀÌ¿¡ ¼±ÅÃÇÏ´Â °ÍÀº ±×ÀÇ µµ´öÀû ¼ºÇ°ÀÌ ¾ó¸¶³ª ³¯Ä«·Î¿î°¡¿¡ ´Þ·Á ÀÖÁö¸¸ ¶ÇÇÑ ¹«Áö¿Í ¹Ì¼÷(Ú±âÙ)ÇÔ°ú
¸Á»ó¿¡µµ ¿µÇâÀ» ¹Þ´Â´Ù. ±ÕÇü °¨°¢µµ ¹Ì´öÀÇ ½Çõ°ú °ü·ÃµÇ´Âµ¥, ÀÌ´Â ¿Ö°îÇÏ°í ¼ÓÀÌ´Â °á°ú·Î¼, Å« À߸øº¸´Ù
ÀÛÀº À߸øÀ» ¼±ÅÃÇÒ ¶§, À߸øÀÌ ¿µ¼ÓµÉ ¼öµµ Àֱ⠶§¹®ÀÌ´Ù. µµ´ö ¿µ¿ª¿¡ ¼ÓÇÏ´Â ¹Ì´öÀ» ½ÇõÇÏ´Â µ¥´Â »ó´ëÀû
Æò°¡, °ð ºñ±³ÇÏ¿© ÃøÁ¤ÇÏ´Â ±â¼úÀÌ µé¾î°£´Ù.
16:7.8 (193.7) ÃøÁ¤ÇÏ´Â
±â¼ú, °ð ÀÇ¹Ì ÀÖ´Â °ÍµéÀ» ÀÚ¼¼È÷ Çì¾Æ¸®´Â ´É·Â¿¡ ´ã±ä ºÐº°·ÂÀÌ ¾øÀÌ, »ç¶÷ÀÇ µµ´öÀû ¼ºÇ°Àº ¹«·ÂÇÒ °ÍÀÌ´Ù.
¸¶Âù°¡Áö·Î, ¿µÀû °¡Ä¡¸¦ ÀǽÄÇÏ°Ô ÇÏ´Â ¿ìÁÖ ÅëÂû·ÂÀÌ ¾øÀÌ, µµ´öÀû ¼±ÅÃÀº ¾µ¸ð¾øÀ» °ÍÀÌ´Ù. Áö´ÉÀÇ °üÁ¡¿¡¼
º¼ ¶§, »ç¶÷Àº ÀΰÝÀ» ºÎ¿©¹Þ±â ¶§¹®¿¡ µµ´öÀû Á¸Àç ¼öÁرîÁö ¿Ã¶ó°£´Ù.
16:7.9 (193.8) ¹ýÀ̳ª
¹«·Â(ÙëÕô)À¸·Î °áÄÚ µµ´öÀ» Çâ»ó½Ãų ¼ö ¾ø´Ù. µµ´öÀº °³ÀÎÀûÀ̰í ÀÚÀ¯ ÀÇÁöÀÇ ¹®Á¦À̸ç, µµ´öÀûÀ¸·Î ÁÁÀº ¿µÇâÀÌ
ÀÖ´Â ÀΰÝÀÚ°¡, µµ´öÀû ¹ÝÀÀÀÌ ¶³¾îÁöÁö¸¸ ¶ÇÇÑ ¾î´À Á¤µµ ¾Æ¹öÁöÀÇ ¶æÀ» ½ÇõÇÏ°í ½Í¾î ÇÏ´Â ÀÚ¿Í Á¢ÃËÇÏ¿© Àü¿°½ÃÅ´À¸·Î
ÀüÆÄµÇ¾î¾ß ÇÑ´Ù.
16:7.10 (193.9) ¿ì¼öÇÑ
¸ñÀûÀ» ¼±ÅÃÇÏ´Â °Í »Ó ¾Æ´Ï¶ó ±× ¸ñÀûÀ» ´Þ¼ºÇÏ´Â µµ´öÀû ¼ö´ÜÀ» °í¸£´Â ÀÏ¿¡µµ, µµ´öÀû ÇàÀ§´Â ¼±ÅÃÇÏ´Â ºÐº°·Â¿¡
Áöµµ¸¦ ¹Þ´Â ÇàÀ§, °¡Àå ³ôÀº Áö´ÉÀÇ Æ¯Â¡À» °¡Áø, Àΰ£ÀÇ ÇàÀ§ÀÌ´Ù. ±×·¯ÇÑ ÇàÀ§´Â ¹Ì´öÀÌ´Ù. ÃÖ»óÀÇ ¹Ì´öÀº,
±×·¸´Ù¸é, ¸¶À½À» ´ÙÇÏ¿© Çϴÿ¡ °è½Å ¾Æ¹öÁöÀÇ ¶æ ÇàÇϱ⸦ ÅÃÇÏ´Â °ÍÀÌ´Ù.
¡ãTop
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7. Morals, Virtue, and
Personality
16:7.1 Intelligence alone cannot explain
the moral nature. Morality, virtue, is indigenous to human personality.
Moral intuition, the realization of duty, is a component of
human mind endowment and is associated with the other inalienables
of human nature: scientific curiosity and spiritual insight.
Man's mentality far transcends that of his animal cousins, but
it is his moral and religious natures that especially distinguish
him from the animal world.
16:7.2 The selective response of an animal is limited to the
motor level of behavior. The supposed insight of the higher
animals is on a motor level and usually appears only after the
experience of motor trial and error. Man is able to exercise
scientific, moral, and spiritual insight prior to all exploration
or experimentation.
16:7.3 Only a personality can know what it is doing before it
does it; only personalities possess insight in advance of experience.
A personality can look before it leaps and can therefore learn
from looking as well as from leaping. A nonpersonal animal ordinarily
learns only by leaping.
16:7.4 As a result of experience an animal becomes able to examine
the different ways of attaining a goal and to select an approach
based on accumulated experience. But a personality can also
examine the goal itself and pass judgment on its worth-whileness,
its value. Intelligence alone can discriminate as to the best
means of attaining indiscriminate ends, but a moral being possesses
an insight which enables him to discriminate between ends as
well as between means. And a moral being in choosing virtue
is nonetheless intelligent. He knows what he is doing, why he
is doing it, where he is going, and how he will get there.
16:7.5 When man fails to discriminate the ends of his mortal
striving, he finds himself functioning on the animal level of
existence. He has failed to avail himself of the superior advantages
of that material acumen, moral discrimination, and spiritual
insight which are an integral part of his cosmic-mind endowment
as a personal being.
16:7.6 Virtue is righteousness-conformity with the cosmos. To
name virtues is not to define them, but to live them is to know
them. Virtue is not mere knowledge nor yet wisdom but rather
the reality of progressive experience in the attainment of ascending
levels of cosmic achievement. In the day-by-day life of mortal
man, virtue is realized by the consistent choosing of good rather
than evil, and such choosing ability is evidence of the possession
of a moral nature.
16:7.7 Man's choosing between good and evil is influenced, not
only by the keenness of his moral nature, but also by such influences
as ignorance, immaturity, and delusion. A sense of proportion
is also concerned in the exercise of virtue because evil may
be perpetrated when the lesser is chosen in the place of the
greater as a result of distortion or deception. The art of relative
estimation or comparative measurement enters into the practice
of the virtues of the moral realm.
16:7.8 Man's moral nature would be impotent without the art
of measurement, the discrimination embodied in his ability to
scrutinize meanings. Likewise would moral choosing be futile
without that cosmic insight which yields the consciousness of
spiritual values. From the standpoint of intelligence, man ascends
to the level of a moral being because he is endowed with personality.
16:7.9 Morality can never be advanced by law or by force. It
is a personal and freewill matter and must be disseminated by
the contagion of the contact of morally fragrant persons with
those who are less morally responsive, but who are also in some
measure desirous of doing the Father's will.
16:7.10 Moral acts are those human performances which are characterized
by the highest intelligence, directed by selective discrimination
in the choice of superior ends as well as in the selection of
moral means to attain these ends. Such conduct is virtuous.
Supreme virtue, then, is wholeheartedly to choose to do the
will of the Father in heaven.
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8.
À¯¶õ½Ã¾Æ ¼º°Ý
16:8.1 (194.1) ¿ìÁÖÀÇ »ç½ÇÀÎ °ÍµéÀÇ
´Ù¾çÇÑ ¼öÁØ¿¡¼ Ȱµ¿ÇÏ´Â ¼ö¸¹Àº °è±ÞÀÇ Á¸Àçµé¿¡°Ô ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ¼º°ÝÀ» ¼ö¿©ÇÑ´Ù. À¯¶õ½Ã¾ÆÀÇ Àΰ£Àº ÇÏ´Ã
°¡´Â Çϳª´Ô ¾Æµé ¼öÁØ¿¡¼ Ȱµ¿ÇÏ´Â, À¯ÇÑÇÑ ÇÊ»ç Á¾·ùÀÇ ÀΰÝÀ» ºÎ¿©¹Þ¾Ò´Ù.
16:8.2 (194.2) ¿ì¸®°¡
ÀΰÝÀÌ ¹«¾ùÀ̶ó°í µµÀúÈ÷ Á¤ÀÇ(ïÒëù)¸¦ ½ÃµµÇÒ ¼ö´Â ¾ø¾îµµ, ¹°Áú¤ýÁ¤½Å¤ý¿µ ¿¡³ÊÁöÀÇ ÃÑü¸¦ ±¸¼ºÇÏ´Â µ¥ µé¾î°¡´Â,
¾Ë·ÁÁø ¿ä¼Ò¿¡ °üÇÏ¿© ¿ì¸®°¡ ÀÌÇØÇÏ´Â ¹Ù¸¦ ¸»ÇÒ ¼ö ÀÖ´Ù. ÀÌ·¯ÇÑ ¿¡³ÊÁöÀÇ »óÈ£ °ü°è´Â ÇÑ ±â°è ÀåÄ¡¸¦ ±¸¼ºÇϸç,
±× ¾È¿¡¼, ±× À§¿¡, ±× ÀåÄ¡¸¦ °¡Áö°í ¿ìÁÖÀÇ ¾Æ¹öÁö´Â ±×°¡ ¼ö¿©ÇÑ ÀΰÝÀÌ È°µ¿ÇÏ°Ô ¸¸µç´Ù.
16:8.3 (194.3) ÀΰÝÀº
µ¶Ã¢Àû ¼ºÇ°À» °¡Áø µ¶Æ¯ÇÑ Àç»êÀ̸ç, ±× ¼ºÇ°ÀÌ Á¸ÀçÇÏ´Â °ÍÀº »ý°¢ Á¶ÀýÀÚÀÇ ¼ö¿©¿Í »ó°üÀÌ ¾ø°í, ±×¿¡ ¼±Çà(à»ú¼)ÇÑ´Ù.
±×·±µ¥µµ Á¶ÀýÀÚÀÇ °è½ÉÀº ÀΰÝÀÇ ÁúÀû Ç¥ÇöÀ» Çâ»ó½ÃŲ´Ù. ¾Æ¹öÁö·ÎºÎÅÍ ¿Ã ¶§, »ý°¢ Á¶ÀýÀÚµéÀÇ ¼ºÇ°Àº µ¿ÀÏÇÏÁö¸¸,
ÀΰÝÀº ´Ùä·Ó°í µ¶Æ¯Çϰí À¯ÀÏÇÏ´Ù. ÀΰÝÀÌ ¸í½ÃµÇ´Â À¯±âüÀÇ ¸öÀ» ±¸¼ºÇÏ´Â ¹°ÁúÀû¤ýÁöÀû¤ý¿µÀû ¼ºÇ°°ú °ü·ÃµÈ
¿¡³ÊÁöÀÇ ¼ºÁú°ú ǰÁú¿¡ µû¶ó¼, ÀΰÝÀÇ ¸í½Ã´Â ´õ¿í Á¶ÀýµÇ°í Á¦ÇÑÀ» ¹Þ´Â´Ù.
16:8.4 (194.4) ÀΰÝÀÚµéÀº
ºñ½ÁÇÒÁö ¸ð¸£Áö¸¸, °áÄÚ °°Áö ¾Ê´Ù. ÀÏÁ¤ÇÑ °è¿¤ýºÎ·ù¤ý°è±Þ, ¶Ç´Â ÇüÅ´ ¼·Î ´àÀ» ¼ö ÀÖ°í, ´à±âµµ ÇÏÁö¸¸,
°áÄÚ µ¿ÀÏÇÏÁö ¾Ê´Ù. ÀΰÝÀº ¿ì¸®°¡ ¾Æ´Â ¹Ù, ÇÑ °³ÀÎÀÇ ¸ð½ÀÀ̸ç, ÇüÅÂ, Áö¼º, ¶Ç´Â ¿µÀû ÁöÀ§°¡ ¾î¶² ¼ºÁúÀ̰í
¾ó¸¶³ª º¯Çϴ°¡ »ó°ü ¾øÀÌ, ¾î¶² ¹Ì·¡ ½Ã±â¿¡ ±×·¯ÇÑ Á¸À縦 ¿ì¸®°¡ È®ÀÎÇÒ ¼ö ÀÖ°Ô ÇÑ´Ù. ÀΰÝÀº, ¾î¶² °³ÀÎÀ̶óµµ,
±×ÀÇ ÀΰÝÀ» Ç¥ÇöÇÏ°í °ÑÀ¸·Î Ç¥½ÃÇÏ´Â ¸öÀÌ ´Þ¶óÁ³±â ¶§¹®¿¡ ±×°¡ ¾ó¸¶³ª ¸¹ÀÌ º¯Çߴ°¡ »ó°ü ¾øÀÌ, ¿ì¸®·Î ÇÏ¿©±Ý
¿ì¸®°¡ Àü¿¡ ¾Ë¾Ò´ø Àڷμ, ±× »ç¶÷À» ¾Ë¾Æº¸°í ºÐ¸íÈ÷ È®ÀÎÇÏ°Ô ¸¸µå´Â ±×ÀÇ ÀϺÎÀÌ´Ù.
16:8.5 (194.5) ÇÊ»çÀÚÀÇ
¹ÝÀÀ ÇàÀ§¸¦ ÀúÀý·Î ³ªÅ¸³»°í ±× Ư¡À» ³ªÅ¸³»´Â µÎ °¡Áö Çö»óÀÌ ÀÖÀ¸´Ï, °ð ÀÚÀǽÄ, ±×¸®°í °ü·ÃµÈ »ó´ëÀû
ÀÚÀ¯ ÀÇÁö, ÀÌ µÎ °¡Áö¿¡ µû¶ó¼, »ç¶÷ÀÇ ÀΰÝÀÌ ±¸º°µÈ´Ù.
16:8.6 (194.6) ÀÚÀǽÄÀº
ÀΰÝÀÌ »ç½ÇÀÓÀ» ÁöÀû(ò±îÜ)À¸·Î ÀνÄÇÏ´Â µ¥ ÀÖ´Ù. ÀÚÀǽÄÀº ´Ù¸¥ ÀΰÝÀÚµéÀÌ Çö½ÇÀÓÀ» ÀνÄÇÏ´Â ´É·ÂÀ» Æ÷ÇÔÇÑ´Ù.
ÀÚÀǽÄÀº ¿ìÁÖ ½Çüµé ¾È¿¡¼, ±× ½Çüµé°ú ÇÔ²², °³Ã¼·Î¼ üÇèÇÒ ´É·ÂÀÌ ÀÖÀ½À» °¡¸®Å°¸ç, ¿ìÁÖÀÇ ÀÎ°Ý °ü°è¿¡¼
½ÅºÐÀÇ ÁöÀ§¸¦ ¾ò´Â °Í¿¡ »ó´çÇÑ´Ù. ÀÚÀǽÄÀº Áö¼ºÀÌ ¼ö°íÇÑ »ç½ÇÀ» ÀνÄÇϰí, âÁ¶ÀûÀÌ°í °áÁ¤ÇÏ´Â ÀÚÀ¯ ÀÇÁö°¡
ºñ±³Àû µ¶¸³À» ¾òÀº °ÍÀ» ÀǹÌÇÑ´Ù.
16:8.7 (194.7) »ó´ëÀû
ÀÚÀ¯ ÀÇÁö´Â ÀΰÝÀÌ ÀÚÀǽÄÇϴ Ư¡À» ³ªÅ¸³»¸ç, ´ÙÀ½¿¡ °ü¿©ÇÑ´Ù:
16:8.8 (194.8) 1. µµ´öÀû
°áÁ¤, °¡Àå ³ôÀº ÁöÇý.
16:8.9 (194.9) 2. ¿µÀû
¼±ÅÃ, Áø¸®¸¦ ºÐº°ÇÏ´Â °Í.
16:8.10 (194.10) 3.
»ç½É(Þçãý) ¾ø´Â »ç¶û, ÇüÁ¦¿¡°Ô ºÀ»çÇÏ´Â °Í.
16:8.11 (194.11) 4.
ÀǵµÇÏ¿© Çùµ¿ÇÏ´Â °Í, Áý´Ü¿¡ Ãæ¼ºÇÏ´Â °Í.
16:8.12 (194.12) 5.
¿ìÁÖ¸¦ º¸´Â ÅëÂû·Â, ¿ìÁÖ Àǹ̸¦ ÆÄ¾ÇÇÏ´Â °Í.
16:8.13 (194.13) 6.
ÀΰÝÀÚÀÇ Çå½Å, ¾Æ¹öÁöÀÇ ¶æÀ» ÇàÇÏ´Â µ¥ ¸¶À½À» ´ÙÇÏ¿© Çå½ÅÇÏ´Â °Í.
16:8.14 (195.1) 7.
¿¹¹è, ½Å¼ºÇÑ °¡Ä¡¸¦ Ãß±¸ÇÏ°í ¸¶À½À» ´ÙÇÏ¿© ½Å¼ºÇÑ °¡Ä¡ ¼ö¿©ÀÚ¸¦ »ç¶ûÇÏ´Â °Í.
16:8.15 (195.2) À¯¶õ½Ã¾Æ
ºÎ·ùÀÇ ÀΰÝÀº, Àü±â¤ýÈÇÐÀûÀ¸·Î »ý¸íÀ» Ȱ¼ºÈ½ÃŲ °è¿¿¡ ¼ÓÇϸç, ºÎ¸ð°¡ Ãâ»êÇÏ´Â ÇüÅ·Î, ¿À¸£º»Åæ ½Ã¸®Áî,
³×¹Ùµ· °è±ÞÀÇ ¿ìÁÖ Áö¼ºÀ» ºÎ¿©¹Þ°í, ³×¹Ùµ· ºÎ·ùÀÇ À¯±âü¸¦ Ç༺¿¡¼ ¼öÁ¤ÇÑ ¹°¸®Àû ÀåÄ¡ ¾È¿¡¼ Ȱµ¿ÇÑ´Ù°í
º¸¾Æµµ ÁÁ´Ù. Áö¼ºÀ» ¹ÞÀº ±×·¯ÇÑ ÇÊ»ç ÀåÄ¡¿¡ ½ÅÀÇ ¼±¹°·Î¼ ÀΰÝÀ» ¼ö¿©ÇÏ´Â °ÍÀº ¿ìÁÖ ½Ã¹ÎÀÇ À§¾öÀ» ºÎ¿©Çϸç,
±×·¯ÇÑ ÇÊ»ç Àΰ£¿¡°Ô ´çÀå¿¡ ¿ìÁÖÀÇ ¼¼ °¡Áö ±âº»Àû Áö¼º ½Çü¸¦ ±¸Á¶ÀûÀ¸·Î ÀνÄÇÏ´Â µ¥ ¹ÝÀÀÇÒ ¼ö ÀÖ°Ô ¸¸µç´Ù:
16:8.16 (195.3) 1.
¹°¸®Àû Àΰú °ü°è°¡ º¯Ä¡ ¾ÊÀ½À» ¼öÇÐÀûÀ¸·Î, °ð ³í¸®ÀûÀ¸·Î ÀνÄÇÏ´Â °Í.
16:8.17 (195.4) 2.
µµ´öÀûÀ¸·Î ÇàÀ§ÇÒ Àǹ«¸¦ ÇÕ¸®ÀûÀ¸·Î ÀνÄÇÏ´Â °Í.
16:8.18 (195.5) 3.
½Å°ú »ç±Í´Â ¿¹¹è¸¦ ¹ÏÀ½À¸·Î ±ú´Ý°í, ÀÌ¿Í °ü·ÃÇÏ¿©, Àηù¿¡°Ô »ç¶ûÀ¸·Î ºÀ»çÇÏ´Â °Í.
16:8.19 (195.6) ±×·¯ÇÑ
ÀÎ°Ý ÀÚÁúÀÌ ÃæºÐÈ÷ Ȱµ¿ÇÏ´Â °ÍÀº ½Å°ú ģô °ü°è°¡ ÀÖÀ½À» ºñ·Î¼Ò ±ú´Ý´Â °ÍÀÌ´Ù. ¾Æ¹öÁö Çϳª´ÔÀÇ ¼±(à»)ÀΰÝ
ºÐ½ÅÀÌ ±êµå´Â ±×·¯ÇÑ Àھƴ Áø½Ç·Î, »ç½Ç·Î, Çϳª´ÔÀÇ ¿µÀû ¾ÆµéÀÌ´Ù. ±×·¯ÇÑ Àΰ£Àº ½ÅÀÌ ¼±¹°·Î °è½ÉÀ» ¹ÞÀ»
´É·ÂÀÌ ÀÖÀ½À» µå·¯³¾ »Ó ¾Æ´Ï¶ó, ¸ðµç ¼º°ÝÀÚÀÇ ÆÄ¶ó´ÙÀ̽º ¾Æ¹öÁöÀÇ ¼º°Ý Àη ȸ·Î¿¡µµ ¹Î°¨ÇÏ°Ô ¹ÝÀÀÇÑ´Ù´Â
°ÍÀ» ³ªÅ¸³½´Ù.
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8. Urantia Personality
16:8.1 The Universal Father bestows personality
upon numerous orders of beings as they function on diverse levels
of universe actuality. Urantia human beings are endowed with
personality of the finite-mortal type, functioning on the level
of the ascending sons of God.
16:8.2 Though we can hardly undertake to define personality,
we may attempt to narrate our understanding of the known factors
which go to make up the ensemble of material, mental, and spiritual
energies whose interassociation constitutes the mechanism wherein
and whereon and wherewith the Universal Father causes his bestowed
personality to function.
16:8.3 Personality is a unique endowment of original nature
whose existence is independent of, and antecedent to, the bestowal
of the Thought Adjuster. Nevertheless, the presence of the Adjuster
does augment the qualitative manifestation of personality. Thought
Adjusters, when they come forth from the Father, are identical
in nature, but personality is diverse, original, and exclusive;
and the manifestation of personality is further conditioned
and qualified by the nature and qualities of the associated
energies of a material, mindal, and spiritual nature which constitute
the organismal vehicle for personality manifestation.
16:8.4 Personalities may be similar, but they are never the
same. Persons of a given series, type, order, or pattern may
and do resemble one another, but they are never identical. Personality
is that feature of an individual which we know, and which enables
us to identify such a being at some future time regardless of
the nature and extent of changes in form, mind, or spirit status.
Personality is that part of any individual which enables us
to recognize and positively identify that person as the one
we have previously known, no matter how much he may have changed
because of the modification of the vehicle of expression! and
manifestation of his personality.
16:8.5 Creature personality is distinguished by two self-manifesting
and characteristic phenomena of mortal reactive behavior: self-consciousness
and associated relative free will.
16:8.6 Self-consciousness consists in intellectual awareness
of personality actuality; it includes the ability to recognize
the reality of other personalities. It indicates capacity for
individualized experience in and with cosmic realities, equivalating
to the attainment of identity status in the personality relationships
of the universe. Self-consciousness connotes recognition of
the actuality of mind ministration and the realization of relative
independence of creative and determinative free will.
16:8.7 The relative free will which characterizes the self-consciousness
of human personality is involved in:
16:8.8.1. Moral decision, highest wisdom.
16:8.9.2. Spiritual choice, truth discernment.
16:8.10.3. Unselfish love, brotherhood service.
16:8.11.4. Purposeful co-operation, group loyalty.
16:8.12.5. Cosmic insight, the grasp of universe meanings.
16:8.13.6. Personality dedication, wholehearted devotion to
doing the Father's will.
16:8.14.7. Worship, the sincere pursuit of divine values and
the wholehearted love of the divine Value-Giver.
16:8.15 The Urantia type of human personality may be viewed
as functioning in a physical mechanism consisting of the planetary
modification of the Nebadon type of organism belonging to the
electrochemical order of life activation and endowed with the
Nebadon order of the Orvonton series of the cosmic mind of parental
reproductive pattern. The bestowal of the divine gift of personality
upon such a mind-endowed mortal mechanism confers the dignity
of cosmic citizenship and enables such a mortal creature forthwith
to become reactive to the constitutive recognition of the three
basic mind realities of the cosmos:
16:8.16.1. The mathematical or logical recognition of the uniformity
of physical causation.
16:8.17.2. The reasoned recognition of the obligation of moral
conduct.
16:8.18.3. The faith-grasp of the fellowship worship of Deity,
associated with the loving service of humanity.
16:8.19 The full function of such a personality endowment is
the beginning realization of Deity kinship. Such a selfhood,
indwelt by a prepersonal fragment of God the Father, is in truth
and in fact a spiritual son of God. Such a creature not only
discloses capacity for the reception of the gift of the divine
presence but also exhibits reactive response to the personality-gravity
circuit of the Paradise Father of all personalities.
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9.
Àΰ£ ÀǽÄÀÇ ½Çü
16:9.1 (195.7) ¿ìÁÖ Áö¼ºÀ» ºÎ¿©¹Þ°í,
Á¶ÀýÀÚ°¡ ±êµå´Â ÀΰÝÀ» °¡Áø »ç¶÷Àº ¿¡³ÊÁö ½Çü, Áö¼º ½Çü, ¿µ ½Çü¸¦ ÀνÄÇÏ°í ±ú´Ý´Â ¼±ÃµÀû ´É·ÂÀ» ¼ÒÀ¯ÇÑ´Ù.
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¿ìÁÖ¸¦ ÀνÄÇÏ´Â ÀÌ ¼¼ °¡Áö, ¿ìÁÖ ½Çü ¹ÝÀÀÀ» ÅëÀÏÇÑ °Í¿¡ ´Þ¶óºÙ´Â´Ù.
16:9.2 (195.8) Çϳª´ÔÀ» ±ú´Ý´Â ÇÊ»çÀÚ´Â, »ì¾Æ³²´Â È¥ÀÌ ÁøÈÇÏ´Â °úÁ¤¿¡¼ ÀÌ ¼¼ °¡Áö ¿ìÁÖ Ç°ÁúÀÇ
ÅëÀÏµÈ °¡Ä¡¸¦ °¨ÁöÇÒ ¼ö ÀÖ´Ù. ÀÌ È¥ÀÇ ÁøÈ´Â À°Ã¼ÀΠõ¸· ¾È¿¡¼ »ç¶÷ÀÌ ½ÃÀÛÇÏ´Â ÃÖ°íÀÇ »ç¾÷À̸ç, °Å±â¼
ÇÊ»çÀÇ Áö¼ºÀº ºÒ¸êÀÇ È¥À» 2ÁßÀ¸·Î ¸¸µé·Á°í,[1] ±êµå´Â ½Å´Ù¿î ¿µ°ú ÇÔ²² ÀÏÇÑ´Ù. ¾ÆÁÖ ÀÏÂï ½ÏÀÌ Æ² ¶§ºÎÅÍ,
È¥Àº ½ÇÀçÇÑ´Ù. È¥Àº ¿ìÁÖ¿¡¼ »ì¾Æ³²´Â ǰÁúÀ» Áö´Ñ´Ù.
16:9.3 (195.9) ÇÊ»ç Àΰ£ÀÌ ÀÚ¿¬»ç µÚ¿¡ »ì¾Æ³²Áö ¸øÇϸé, ±×ÀÇ Àΰ£ üÇèÀÇ Âü ¿µÀû °¡Ä¡´Â »ý°¢
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¼º°Ý¿¡ ÇÑ ¿ä¼Ò·Î¼ ³²´Â´Ù. ±×·¸°Ô Áö¼ÓÇÏ´Â ÀΰÝÀÇ Ç°ÁúÀº ½ÅºÐÀ» »©¾Ñ±âÁö¸¸, À°Ã¼¸¦ ÀÔÀº ÇÊ»ç »ý¾Ö µ¿¾È¿¡
½×ÀΠüÇèÀû °¡Ä¡¸¦ ÀÒÁö´Â ¾Ê´Â´Ù. ½ÅºÐÀÌ »ì¾Æ³²´Â °ÍÀº »ó¹°Áú ÁöÀ§, ±×¸®°í °¥¼ö·Ï ´õ ½Å´Ù¿î °¡Ä¡¸¦ °¡Áø
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16:9.4 (195.10) Àΰ£ÀÇ ÀÚÀǽÄÀº ÀǽÄÇÏ´Â ÀÚ¾Æ ¿Ü¿¡ ´Ù¸¥ ÀھƵéÀÇ ½Çü¸¦ ¾Ë¾Æº¸´Â °ÍÀ» ÀǹÌÇϸç,
´õ ³ª¾Æ°¡¼ ÀھƵéÀÌ ±×·¸°Ô ¼·Î ÀǽÄÇÏ´Â °Í, ±× Àھư¡ ¾Æ´Â ´ë·Î ±× ÀھƸ¦ ³²ÀÌ ¾Æ´Â °ÍÀ» ¶æÇÑ´Ù. À̰ÍÀº
»ç¶÷ÀÇ »çȸ »ýȰ¿¡¼, ¼øÀüÈ÷ Àΰ£´Ù¿î ¹æ¹ýÀ¸·Î ³ªÅ¸³´Ù. ±×·¯³ª ³× ¾È¿¡ Çϳª´ÔÀÌ °è½Ã´Â Çö½ÇÀ» ³×°¡ È®½ÅÇÒ
¼ö ÀÖ´Â °Íó·³, ±×·¸°Ô ÇÑ µ¿·á Á¸ÀçÀÇ ½Çü¸¦ ³×°¡ Àý´ë·Î È®½ÅÇÏ°Ô µÉ ¼ö´Â ¾ø´Ù. »çȸÀû ÀǽÄÀº Çϳª´Ô
ÀǽÄ(ëòãÛ)ó·³ »ç¶÷¿¡°Ô¼ »©¾ÑÀ» ¼ö ¾ø´Â °ÍÀº ¾Æ´Ï´Ù. »çȸÀû ÀǽÄÀº ¹®ÈÀûÀ¸·Î °³¹ßµÈ °ÍÀ̸ç, Áö½Ä°ú »ó¡¿¡
´Þ·Á ÀÖ°í, ¶ÇÇÑ Àΰ£À» ±¸¼ºÇÏ´Â ÀÚÁú¡ª°úÇФýµµ´ö¤ýÁ¾±³¡ªÀÇ ±â¿©¿¡ ´Þ·Á ÀÖ´Ù. ÀÌ·¸°Ô »çȸ¿¡ ÆÛÁø ¿ìÁÖÀÇ ¼±¹°Àº
¹®¸íÀ» ÀÌ·é´Ù.
16:9.5 (196.1) ¹®¸íÀº ¿ìÁÖ ±Ô¸ð·Î °³¹ßµÇÁö ¾ÊÀ¸´Ï±î, ºÒ¾ÈÁ¤ÇÏ´Ù. ¹®¸íÀº ¹ÎÁ·ÀÇ °³ÀεéÀÌ Å¸°í³
°ÍÀÌ ¾Æ´Ï´Ù. Àΰ£À» ±¸¼ºÇÏ´Â ÅëÇÕµÈ ¿ä¼Ò¡ª°úÇФýµµ´ö¤ýÁ¾±³¡ªÀÇ ±â¿©·Î ¹®¸íÀÌ À°¼ºµÇ¾î¾ß ÇÑ´Ù. ¹®¸íÀº ¿À°í
°¡Áö¸¸, °úÇаú µµ´ö°ú Á¾±³´Â ¾ðÁ¦³ª ¹®¸íÀÌ ºØ±«ÇÑ µÚ¿¡ »ì¾Æ³²´Â´Ù.
16:9.6 (196.2) ¿¹¼ö´Â »ç¶÷¿¡°Ô Çϳª´ÔÀ» °è½ÃÇßÀ» »Ó ¾Æ´Ï¶ó, »ç¶÷À» Àڽſ¡°Ô, ±×¸®°í ´Ù¸¥ »ç¶÷µé¿¡°Ô
»õ·Ó°Ô µå·¯³Â´Ù. ¿¹¼öÀÇ ÀÏ»ý¿¡¼ ³Ê´Â ÃÖ¼±¿¡ µµ´ÞÇÑ »ç¶÷À» º»´Ù. ÀÌó·³ »ç¶÷Àº ¾ÆÁÖ ¾Æ¸§´ä°Ô Çö½ÇÀÌ µÇ¸ç,
ÀÌ´Â ¿¹¼ö°¡ ÀÏ»ý¿¡ Çϳª´ÔÀ» ¾ÆÁÖ °¡µæÈ÷ Áö³æ°í, Çϳª´Ô ÀǽÄ(ÀνÄ)Àº ¸ðµç »ç¶÷¿¡°Ô »©¾ÑÀ» ¼ö ¾ø´Â °ÍÀÌ¿ä
üÁúÀûÀÎ °ÍÀ̱⠶§¹®ÀÌ´Ù.
16:9.7 (196.3) ºÎ¸ðÀÇ º»´ÉÀ» Á¦ÃijõÀ¸¸é, »ç½É ¾ø´Â ¸¶À½Àº ¾ÆÁÖ ÀÚ¿¬½º·¯¿î °ÍÀº ¾Æ´Ï´Ù. ´Ù¸¥
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ÀçÃË, Çϳª´ÔÀ» ¾Æ´Â Á¤½ÅÀÌ ÇÊ¿äÇÏ´Ù. »ç¶÷ÀÌ ÀÚ½ÅÀÇ ÀΰÝÀ» ÀǽÄÇÏ´Â °Í, °ð ÀÚÀǽÄÀº ¶ÇÇÑ Å¸°í³ ŸÀǽÄ(öâëòãÛ)ÀÇ
¹Ù·Î ÀÌ »ç½Ç¿¡ Á÷Á¢ ÀÇÁ¸Çϸç, À̰ÍÀº »ç¶÷À¸·ÎºÎÅÍ ½Å¿¡ À̸£±â±îÁö, ´Ù¸¥ ¼º°ÝÀÚÀÇ ½Çü¸¦ ÀνÄÇÏ°í ÆÄ¾ÇÇÏ´Â
Ÿ°í³ ´É·ÂÀÌ´Ù.
16:9.8 (196.4) »ç½É ¾ø´Â »çȸÀû ÀǽÄÀº ±× ¹Ø¹Ù´Ú¿¡ Á¾±³Àû ÀǽÄÀÓÀÌ Æ²¸²¾ø´Ù. »çȸ ÀǽÄÀÌ °´°üÀûÀ̸é
±×·¸´Ù´Â ¸»ÀÌ´Ù. °´°ü¼ºÀÌ ¾øÀ¸¸é, »çȸ ÀǽÄÀº ¼øÀüÈ÷ ÁÖ°üÀû öÇп¡¼ ÃßÃâµÈ °ÍÀ̸ç, µû¶ó¼ »ç¶ûÀÌ ¸ðÀÚ¶õ´Ù.
¿À·ÎÁö Çϳª´ÔÀ» ¾Æ´Â °³ÀÎÀÌ, Á¦ ¸öÀ» »ç¶ûÇÏ´Â °Í °°ÀÌ, ´Ù¸¥ ÀΰÝÀÚ¸¦ »ç¶ûÇÒ ¼ö ÀÖ´Ù.
16:9.9 (196.5) ÀÚÀǽÄÀÇ º»ÁúÀº, Çϳª´Ô°ú »ç¶÷, ¾Æ¹öÁö¿Í ¾Æµé, âÁ¶ÀÚ¿Í Àΰ£ »çÀÌ¿¡ ÀÖ´Â °øµ¿Ã¼
ÀǽÄÀÌ´Ù. Àΰ£ÀÇ ÀÚÀǽĿ¡¼ ³× °¡Áö ¿ìÁÖ ½Çü¸¦ ±ú´Ý´Â °ÍÀº ÀáÀçÀûÀÌ¸ç º»·¡ºÎÅÍ ÀÖ´Ù:
16:9.10 (196.6) 1. Áö½ÄÀÇ Ãß±¸, °úÇÐÀÇ ³í¸®.
16:9.11 (196.7) 2. µµ´öÀû °¡Ä¡ÀÇ Ãß±¸, Àǹ« °¨°¢.
16:9.12 (196.8) 3. ¿µÀû °¡Ä¡ÀÇ Ãß±¸, Á¾±³Àû üÇè.
16:9.13 (196.9) 4. ÀÎ°Ý °¡Ä¡ÀÇ Ãß±¸, °ð Çϳª´ÔÀÌ ¼º°ÝÀÚÀÎ Çö½ÇÀ» ÀνÄÇÏ´Â ´É·Â, µ¿½Ã¿¡ ¿ì¸®°¡
µ¿·á ÀΰÝÀÚµé°ú Ä£±³ÇÏ´Â °ü°è¸¦ ±ú´Ý´Â °Í.
16:9.14 (196.10) ³×°¡ »ç¶÷ÀÌ ³ÊÀÇ Àΰ£ ÇüÁ¦ÀÓÀ» ÀǽÄÇÏ°Ô µÇ´Â °ÍÀº ³×°¡ ÀÌ¹Ì Çϳª´ÔÀ» ³ÊÀÇ
¾Æ¹öÁöÀΠâÁ¶ÀÚ·Î ÀǽÄÇϱ⠶§¹®ÀÌ´Ù. ¾Æ¹öÁö¶ó´Â °ü°è·ÎºÎÅÍ »ç¶÷ÀÌ ÇüÁ¦ÀÓÀ» ±ú´Ýµµ·Ï ¿ì¸®´Â ÀÚ½ÅÀ» ¼³µæÇÑ´Ù.
¾Æ¹öÁö ÀÚ°ÝÀº ¸ðµç µµ´öÀû Àΰ£¿¡°Ô ÇÑ ¿ìÁÖ ½ÇüÀ̰ųª, ¶Ç´Â ±×·¸°Ô µÉÁöµµ ¸ð¸¥´Ù. ÀÌ´Â ¹Ù·Î ¾Æ¹öÁö°¡ ¸ðµç
±×·¯ÇÑ Á¸Àç¿¡°Ô ÀΰÝÀ» ¼ö¿©Çß°í, º¸ÆíÀû ¼º°Ý ȸ·ÎÀÇ ¼Õ¾Æ±Í¿¡ ±×µéÀ» ¿¬°áÇ߱⠶§¹®ÀÌ´Ù. ¿ì¸®°¡ Çϳª´ÔÀ» ¿¹¹èÇÏ´Â
°ÍÀº, ¸ÕÀú, Çϳª´ÔÀÌ °è½Ã´Ï±î, ´ÙÀ½¿¡ Çϳª´ÔÀÌ ¿ì¸® ¾È¿¡ °è½Ã°í, ¸¶Áö¸·À¸·Î, ¿ì¸®°¡ Çϳª´Ô ¾È¿¡ ÀÖ±â
¶§¹®ÀÌ´Ù.
16:9.15 (196.11) ¿ìÁÖ Áö¼ºÀÌ ±× ÀÚüÀÇ ±Ù¿ø, °ð ¹«ÇÑÇÑ ¿µÀÇ ¹«ÇÑÇÑ Áö¼ºÀ» ÀÚÀǽÄÇÏ¿© ±ú´Ý°í
µ¿½Ã¿¡, ¹æ´ëÇÑ ¿ìÁÖµéÀÇ ¹°¸®Àû ½Çü, ¿µ¿øÇÑ ¾ÆµéÀÇ ¿µÀû ½Çü, ¿ìÁÖÀÇ ¾Æ¹öÁöÀÇ ¼º°Ý ½Çü¸¦ ÀǽÄÇÏ´Ù´Ï,
À̰ÍÀÌ ÀÌ»óÇÑ ÀÏÀΰ¡?
16:9.16 (196.12) [À¯¹ö¸£»ç¿¡¼ ¿Â ÇÑ ¿ìÁÖ °Ë¿ÀÚ°¡ ÈÄ¿øÇÏ¿´´Ù.]
°¢ÁÖ[1] 16:9.2 ºÒ¸êÀÇ È¥À» 2ÁßÀ¸·Î
: Áö¼º°ú ¿µ, µÎ °¡Áö°¡ ÇÔ²² È¥À» »ý¼º½ÃŲ´Ù´Â ¶æ.
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9. Reality of Human
Consciousness
16:9.1 The cosmic-mind-endowed, Adjuster-indwelt,
personal creature possesses innate recognition-realization of
energy reality, mind reality, and spirit reality. The will creature
is thus equipped to discern the fact, the law, and the love
of God. Aside from these three inalienables of human consciousness,
all human experience is really subjective except that intuitive
realization of validity attaches to the unification of these
three universe reality responses of cosmic recognition.
16:9.2 The God-discerning mortal is able to sense the unification
value of these three cosmic qualities in the evolution of the
surviving soul, man's supreme undertaking in the physical tabernacle
where the moral mind collaborates with the indwelling divine
spirit to dualize the immortal soul. From its earliest inception
the soul is real; it has cosmic survival qualities.
16:9.3 If mortal man fails to survive natural death, the real
spiritual values of his human experience survive as a part of
the continuing experience of the Thought Adjuster. The personality
values of such a nonsurvivor persist as a factor in the personality
of the actualizing Supreme Being. Such persisting qualities
of personality are deprived of identity but not of experiential
values accumulated during the mortal life in the flesh. The
survival of identity is dependent on the survival of the immortal
soul of morontia status and increasingly divine value. Personality
identity survives in and by the survival of the soul.
16:9.4 Human self-consciousness implies the recognition of the
reality of selves other than the conscious self and further
implies that such awareness is mutual; that the self is known
as it knows. This is shown in a purely human manner in man's
social life. But you cannot become so absolutely certain of
a fellow being's reality as you can of the reality of the presence
of God that lives within you. The social consciousness is not
inalienable like the God-consciousness; it is a cultural development
and is dependent on knowledge, symbols, and the contributions
of the constitutive endowments of man-science, morality, and
religion. And these cosmic gifts, socialized, constitute civilization.
16:9.5 Civilizations are unstable because they are not cosmic;
they are not innate in the individuals of the races. They must
be nurtured by the combined contributions of the constitutive
factors of man-science, morality, and religion. Civilizations
come and go, but science, morality, and religion always survive
the crash.
16:9.6 Jesus not only revealed God to man, but he also made
a new revelation of man to himself and to other men. In the
life of Jesus you see man at his best. Man thus becomes so beautifully
real because Jesus had so much of God in his life, and the realization
(recognition) of God is inalienable and constitutive in all
men.
16:9.7 Unselfishness, aside from parental instinct, is not altogether
natural; other persons are not naturally loved or socially served.
It requires the enlightenment of reason, morality, and the urge
of religion, God-knowingness, to generate an unselfish and altruistic
social order. Man's own personality awareness, self-consciousness,
is also directly dependent on this very fact of innate other-awareness,
this innate ability to recognize and grasp the reality of other
personality, ranging from the human to the divine.
16:9.8 Unselfish social consciousness must be, at bottom, a
religious consciousness; that is, if it is objective; otherwise
it is a purely subjective philosophic abstraction and therefore
devoid of love. Only a God-knowing individual can love another
person as he loves himself.
16:9.9 Self-consciousness is in essence a communal consciousness:
God and man, Father and son, Creator and creature. In human
self-consciousness four universe-reality realizations are latent
and inherent:
16:9.10.1. The quest for knowledge, the logic of science.
16:9.11. 2. The quest for moral values, the sense of duty.
16:9.12. 3. The quest for spiritual values, the religious experience.
16:9.13. 4. The quest for personality values, the ability to
recognize the reality of God as a personality and the concurrent
realization of our fraternal relationship with fellow personalities.
16:9.14 You become conscious of man as your creature brother
because you are already conscious of God as your Creator Father.
Fatherhood is the relationship out of which we reason ourselves
into the recognition of brotherhood. And Fatherhood becomes,
or may become, a universe reality to all moral creatures because
the Father has himself bestowed personality upon all such beings
and has encircuited them within the grasp of the universal personality
circuit. We worship God, first, because he is, then, because
he is in us, and last, because we are in him
16:15.11 Is it strange that the cosmic mind should be self-consciously
aware of its own source, the infinite mind of the Infinite Spirit,
and at the same time conscious of the physical reality of the
far-flung universes, the spiritual reality of the Eternal Son,
and the personality reality of the Universal Father?
16:9.16 [Sponsored by a Universal Censor from Uversa. ]
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