유란시아 책
I 부. 중앙우주와 연방우주들
우주{宇宙 Universal} 아버지는 만유{萬有}를 창조하신 하나님이요, 모든 사물과 존재의 제1 근원 및 중심이시다. 먼저 하나님을 창조자로, 다음에는 통제관으로, 그리고 마지막으로 무한한 유지자{維持者}로 생각하라. 선지자들이 다음과 같이 말했을 때, 우주 아버지에 관한 진리가 인류에게 밝혀지기 시작했다:“당신만이 하나님이시며;당신과 나란히 할 자는 아무도 없습니다. 당신이 하늘을 창조하셨고, 또한 온갖 하늘을 거기에 있는 모든 무리와 함께 창조하셨으며;저희를 보존하고 통제하십니다. 하나님의 아들들이 우주들을 만들었습니다. 창조주는 빛으로 옷을 삼아 자신을 두르고, 휘장처럼 하늘들을 밖으로 펼치십니다.” 오직 우주 아버지라는 개념--곧 여러 신{神} 대신 한 분 하나님--만이 필사적 사람으로 하여금 아버지를 신성한 창조자와 무한한 통제관으로 납득할 수 있게 했다.
1:0.1 (21.1)
THE Universal Father is the God of all creation, the First Source and Center of all things and beings. First think of God as a creator, then as a controller, and lastly as an infinite upholder. The truth about the Universal Father had begun to dawn upon mankind when the prophet said: “You, God, are alone; there is none beside you. You have created the heaven and the heaven of heavens, with all their hosts; you preserve and control them. By the Sons of God were the universes made. The Creator covers himself with light as with a garment and stretches out the heavens as a curtain.” Only the concept of the Universal Father—one God in the place of many gods—enabled mortal man to comprehend the Father as divine creator and infinite controller.
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.”
문명화한 세계들은 모두, 창조물 전체의 영원한 조물주요 무한한 유지자이신 우주 아버지를 알아보고 경배 드린다. 의지를 지닌 피조물은, 수많은 우주로부터 낙원으로 가는 길고 긴 여행, 아버지 하나님께 도달하기 위한 영원한 모험인 매혹적인 분투를 시작했다. 시간세계 자녀들이 갖는 초월 목표는, 영원한 하나님을 발견하고, 신성한 본성을 납득하고, 우주 아버지를 알아보는 것이다. 하나님을-아는 피조물은 오직 한 가지 최상의 야망{野望}, 하나의 절실한 욕구를 가졌는데, 이는 하나님의 인격이 낙원에서 완벽하고, 보편적 분야에서 최상으로 올바른 것처럼, 저희가 사는 구체에서 저희의 처지에서 하나님을 닮는 것이다. 영원에 거하시는 우주 아버지께서 선포해오신 최고 명령은, “내가 완전한 것처럼 너희도 완전하라”는 것이다. 낙원 사자{使者}들은, 이 간곡한 신의 권유를, 여러 세대에 걸쳐서 아래쪽으로 그리고 우주들을 거쳐서 바깥쪽으로, 심지어 유란시아의 인간 종족들 같은, 그런 동물에서-기원된 저급한 피조물에게까지 사랑과 자비로 전해왔다.
1:0.3 (21.3)
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 (22.1)
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.
유란시아 필사자들은, 무한 의미에서 완전해지기를 도저히 기대할 수 없지만, 이 행성에서 저희가 하는 방식대로 출발하여, 무한 하나님이 필사적 사람을 위해 마련한 고귀하고 신성한 목표를 달성하는 것이, 인간들에게는 얼마든지 가능하며;또한 저희가 이 운명을 성취할 때, 자아-실현 및 정신 달성에 관련되는 모든 면에서, 하나님 자신이 무한하고 영원한 영역에 충만하듯이, 저희는 신의 완벽함에 속하는 자기 영역에서 그렇게 충만하게 될 것이다. 그런 완벽함은, 물질 의미에서는 보편적이 아니고, 지적인 파악에서 제한적이거나 영적 체험에서 결정적이지 않을지 모르지만, 의지가 신성하고 인격 동기유발이 완벽하고 하나님을-자각하는 유한한 모든 측면에서는 최종적이고 완료됐다.
1:0.5 (21.2)
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 (22.3)
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.
우주들에 널리 알려진 아버지 하나님의 모든 이름 중에서, 그를 제1 근원 및 우주 중심이라고 칭하는 경우를 가장 자주 접한다. 최초 아버지는, 다른 우주들에서 그리고 같은 우주라도 다른 구역들에서 다양한 이름으로 알려져 있다. 피조물이 창조주에게 부여한 이름은, 창조주에 대한 피조물의 개념에 따라서 많이 좌우된다. 제1 근원 및 우주 중심은, 이름이 아니라 본성{本性}으로만 자신을 드러내셨다. 우리가 자신을 이 창조주의 자녀라고 믿는다면, 그분을 결국 아버지라고 부르는 것은 자연스러울 뿐이다. 하지만 이것은 우리 자신이 선택한 이름이고, 제1 근원 및 중심과 우리의 인격적 관계를 인식함에서 생겨난다.
1:1.1 (22.4)
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.
우주 아버지는, 독단적 승인이나 형식적 경배 또는 노예근성의 예배를, 우주들에서 의지를 지닌 지성 피조물에게 어떤 형태로든지 강요한 적이 없다. 시공간 세계들에서 진화하는 거주자들은, 스스로--곧 마음에서 우러나서-- 그를 알아보고, 사랑하고, 자발적으로 경배 드려야한다. 창조주는 물질 피조물에게 영적 자유의지를 바치라고 강요하거나 강압하지 않는다. 인간의 의지로 아버지 뜻을 따르고자 애정 어리게 헌신하는 것은, 사람이 하나님께 드릴 수 있는 극상의 선물이며;사실, 피조물의 그런 헌신은, 사람이 낙원 아버지께 유일하게 드릴 수 있는 참된 선물이다. 사람은 하나님 안에서 살고, 움직이고, 자신의 존재를 느끼며;아버지 뜻을 따르기로 이렇게 선택하는 것 외에, 사람이 하나님께 바칠 수 있는 것은 하나도 없고, 의지를 지닌 지성 피조물이 우주에서 내린 그런 결정은, 사랑으로 가득한 창조주 아버지의 본성에게 매우 만족스런, 참된 경배의 실체를 이룬다.
1:1.2 (22.5)
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.
너희가 위엄 있는 창조주를 실제로 발견하고, 내주{內住}하는 신성한 통제관이 현존{現存}함을 체험하기 시작한 후에 진실로 하나님을-자각하게 되면, 너희가 교화됨에 따라서 그리고 신의 아들들이 하나님을 드러내는 방법과 방식에 따라서, 위대한 제1 근원 및 중심에 대한 너희 개념을 적합하게 표현하는, 우주 아버지라는 이름을 발견할 것이다. 그리하여, 다른 세계들과 다양한 우주들에서, 창조주는 무수한 명칭으로 알려지는데, 영적 관계성으로 보면 모든 이름이 같은 의미이지만, 단어와 상징으로 보면, 각각의 이름은 주어진 어떤 영역이든지 피조물의 마음에 자리잡은, 그분에 대한 경애심의 정도와 깊이를 나타낸다.
1:1.3 (22.6)
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.
온갖 우주의 중심 가까이에서는, 우주 아버지가 일반적으로 제1 근원을 의미하는 것으로 간주될만한 이름들로 알려져 있다. 공간 우주들 안에서 바깥쪽으로 나갈수록, 우주 아버지를 지칭하는 용어는 우주 중심을 의미하는 경우가 더 많다. 너희 지방우주 본부 세계의 경우처럼, 별이 총총한 창조계{創造界} 안에서 더 멀리 나가면, 우주 아버지는 제1 창조 근원 및 신성한 중심으로 알려져 있다. 가까이 있는 한 성좌{星座}에서는 하나님을 우주들의 아버지라고 부른다. 다른 곳에서는 무한한 유지자라고 부르고, 동쪽에서는 신성한 통제관이라고 부른다. 또한, 빛들의 아버지, 생명의 선물, 전능하신 분이라고도 부른다.
1:1.4 (23.1)
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.
낙원 아들이 증여의 삶을 살았던 세계에서는 일반적으로, 인격적 관계, 부드러운 애정, 아버지다운 헌신을 나타내는 어떤 이름으로 하나님이 알려져 있다. 너희의 성좌 본부에서는 하나님이 우주 아버지로서 언급되고, 인간거주 세계들로 구성된 너희의 지역 체계에 있는 다른 행성들에서는, 아버지들의 아버지, 낙원 아버지, 하보나 아버지, 그리고 영 아버지로 알려져 있다. 낙원 아들들의 증여에 관한 계시{啓示}를 통하여 하나님을 알게 된 자들은, 피조물-창조주 연합체의 감동적 관계를 나타내는 감상적인 호소에 결국 승복하여, 하나님을 “우리 아버지”라고 부른다.
1:1.5 (23.2)
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 (23.3)
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)
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.
영원한 하나님은, 이상화된 실체 또는 인격화된 우주를 무한히 능가하신다. 하나님은 단순히 사람의 최상의 열망, 즉 필사자가 추구할 대상에 불과한 분이 아니다. 뿐만 아니라, 하나님은 단지 어떤 개념에 불과한, 정의{正義}라는 권능-잠재력도 아니다. 우주 아버지는 자연계의 동의어가 아님은 물론, 의인화{擬人化}된 자연법칙도 아니다. 하나님은 초월 실체시며, 단순히 최상의 가치에 대한 사람의 전통적 개념도 아니다. 하나님은 영적 의미들을 심리적 초점에 맞춘 어떤 것이 아니며, “사람이 만든 가장 고상한 작품”도 아니다. 하나님은 아마 사람들의 마음에 있는 이런 개념들 가운데 일부 혹은 전부일 수 있겠지만, 그 이상{以上}이시다. 이 세상에서 영적 평화를 누리고 죽어서는 인격 생존을 체험하기를 갈구하는 모든 자에게, 하나님은 구원자요 사랑의 아버지시다.
1:2.2 (23.5)
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 (24.1)
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:
1:2.7 (24.5)
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 (24.6)
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.
이론적으로는 너희가 하나님을 창조주로 생각해도 좋고, 하나님은 낙원과 완벽한 중앙우주를 직접 창조하신 분이지만, 시공간의 우주들은 모두, 낙원 창조주 아들들 단체가 창조하고 조직한 것이다. 우주 아버지는 네바돈 지방우주를 직접 창조한 분이 아니며;너희가 살고 있는 우주는 그의 아들 미가엘의 창조물이다. 진화하는 우주들을 직접 창조하시지 않았더라도, 아버지는 그 우주들의 여러 보편적 관계를 통제하고, 물질 에너지와 정신 에너지와 영적 에너지가 표현되는 것을 통제하신다. 아버지 하나님은 낙원 우주를 직접 창조한 분이고, 영원 아들과 공동으로, 다른 모든 인격있는 우주 창조주들을 창조한 분이시다.
1:2.9 (24.7)
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.
온갖 물질 우주에서 물리 통제관으로서, 제1 근원 및 중심은 영원한 낙원 섬의 원형{原型}들 안에서 활동하며, 영원한 하나님은 이 절대 인력{引力} 중심을 통하여 중앙우주에서 행사하고, 물리 수준의 시공우주{時空宇宙 코스모스} 총괄통제를 온갖 우주 도처에서 똑같이 행사하신다. 정신으로서, 하나님은 무한 영이라는 신격 안에서 활동하며;영으로서, 하나님은 영원 아들 인격자 안에, 그리고 영원 아들의 신성한 자녀 인격자들 안에 현시{顯示}하신다. 낙원의 동격 인격자들 및 절대자들과 제1 근원 및 중심의 이런 상호관계는, 전체 창조 내내 그리고 모든 수준의 창조에서, 우주 아버지의 인격있는 직접 행위를 조금도 방해하지 않는다. 창조주 아버지는, 자신의 소분{小分}된 영 현존을 통해서, 피조물 자녀들과 그리고 자신이 창조한 우주들과 즉각적으로 계속 접촉하신다.
1:2.10 (24.8)
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)
“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 (25.2)
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.
우주 아버지가 모습을 드러내지 않으심은, 유물론적 장애물과 제한된 영적 천부재능을 지닌 저급한 피조물로부터 자신을 숨기시기 때문이 아니다. 상황은 오히려 이렇다:“너희는 내 얼굴을 볼 수 없을 것인데, 어떤 필사자도 나를 보고서는 살지 못하기 때문이다.” 어떤 물질적 사람도, 영이신 하나님을 눈으로 보면서 자신의 필사 실존을 유지할 수 없다. 낮은 영 존재 집단 또는 어떤 수준의 물질 인격체든지, 신성한 인격 현존의 영광과 영적 광채에 접근할 수 없다. 아버지의 인격적 현존의 영적 광채는, “어떤 필사적 사람도 가까이 갈 수 없는;어떤 물질 피조물도 본 적이 없고 볼 수 없는 빛이다.” 그러나 영화{靈化}된 정신의 신앙-통찰력으로 하나님을 식별하기 위해 반드시 육신의 눈으로 그분을 봐야 할 필요는 없다.
1:3.3 (25.3)
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 (25.4)
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 (25.5)
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.
아버지 하나님은 우주들에서, 잠재적으로, 물질과 정신과 영을 총괄통제하는 분이다. 하나님은, 자신이 방대하게 창조한, 의지를 지닌 피조 인격체들과, 오직 자신의 광범한 인격 회로를 통해서만 직접 관계를 맺지만, (낙원 밖에서는) 우주들에 널리 퍼진 하나님 뜻인, 오직 자신의 소분{小分}된 실재들 안에서만 접촉이 가능하다. 시간세계 필사자들의 정신에 내주하고, 생존하는 피조물의 불멸하는 혼이 진화하도록 촉진시키는 이 낙원 영은, 우주 아버지의 본성과 신성을 지닌다. 그러나 진화하는 그런 피조물 정신은, 지방우주들에서 기원되며, 하늘에 계신 아버지의 뜻을 실행하기로 피조물이 선택함으로써 필연적으로 초래된 영적 달성이라는, 그런 체험적 변화를 이룩함으로 신의 완벽성을 얻어야한다.
1:3.6 (25.6)
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.
사람이 내적으로 체험할 때, 정신이 물질에 결합된다. 물질에-집착하는 그런 정신은, 필사자가 죽은 후에 생존할 수 없다. 인간의 의지를 조절함에, 그리고 필사 정신이 변화되어 하나님을-의식하는 그런 지능이 점차 영의 가르침을 받고 결국에는 영의 인도를 받게 됨에, 생존 기법이 내포돼있다. 물질 연합체로부터 영 합동에 이르는 인간 정신의 이 진화는, 필사 정신의 잠재적 영 단계를 불멸하는 혼이라는 모론시아 실체로 변형시키는 결과를 가져온다. 물질에 굴종하는 필사 정신은 점점 더 물질적이 되게 마련이고, 그 결과로 결국 인격 소멸을 겪게 되며;영에 순응하는 정신은 점점 더 영적이 되고, 궁극적으로 생존시키고 안내하는 신성한 영과 하나 됨을 이룩하고, 이런 식으로 해서 인격 실존이 생존하고 영원성을 달성하게 돼있다.
1:3.7 (26.1)
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 (26.2)
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)
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 (26.4)
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 (26.5)
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.
1:4.5 (26.7)
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 (27.1)
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 (27.2)
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)
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.
하나님은 인간 정신이 이해하는 바와 같은 어떤 인격보다 크시며;어떤 가능한 초월인격 개념보다 훨씬 크시다. 그러나 납득하기 어려운 그런 신성한 인격 개념을, 물질 피조물 지성인들과 논의하는 것은 전적으로 무익한데, 이는 존재의 실체에 대한 사람의 개념이 기껏해야 인격 관념 및 이상{理想}에 머물기 때문이다. 물질 피조물이 최고로 도출해 낼 수 있는 우주의 창조주 개념은, 신성한 높은 인격 관념의 영적 이상{理想}에 내포돼있다. 그러므로 하나님은, 인간이 창안한 인격보다 훨씬 더 대단한 분이어야만 함을 너희가 잘 알더라도, 마찬가지로 너희는, 우주 아버지가 영원하고, 무한하고, 진실하고, 선하고, 아름다운 인격이 아닐 수 없다는 것을 잘 알고 있다.
1:5.2 (27.4)
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.
하나님은 어떤 피조물이든지 피하여 숨지 않으신다. 많은 계층의 존재가 그에게 접근할 수 없는 이유는, 단지 그가 “물질 피조물이 접근할 수 없는 빛 속에 거하시기” 때문이다. 신성한 인격의 광대함과 장엄함은, 진화하는 필사자의 불완전하게 된 정신이 파악할 수 있는 범위를 벗어난다. 하나님은, “손바닥으로 물의 깊이를 재고, 손 뼘으로 우주를 가늠하신다. 지구 궤도를 품으신 이, 하늘로 손을 뻗어 장막을 두르고 그것들을 펼쳐 우주를 만들어서 거기에 거하시는 이가 바로 그분이다.” “이 모든 것을 창조하신, 번호에 맞춰서 세계들이 있게 하고, 그 모든 것을 이름으로 부르는 그분을, 눈을 높이 들어 바라보라”;“하나님께 속한, 눈에 보이지 않는 것들이, 지음 받은 것들에게 부분적으로 이해된다”는 말이 사실이다. 오늘날, 그리고 너희의 있는 그대로, 너희는 보이지 않는 조물주를, 그의 복합적이고 다양한 창조를 통해서 식별하고, 또한 그 아들들 및 수많은 하위 존재의 계시와 섬김을 통해서도 식별해야한다.
1:5.3 (27.5)
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 (28.1)
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 (28.2)
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 (28.3)
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.
1:5.8 (28.5)
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 (28.6)
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.
우주 아버지가 인격이시라는 관념은, 주로 계시를 통하여 인류가 알게 된, 하나님에 대한 확장되고 더욱 참된 개념이다. 이성, 지혜, 종교 체험 등은 모두 하나님이 인격임을 의미하고 암시하지만, 이를 일괄적으로 정당화시키지는 않는다. 심지어 내주하는 사고 섭리사도 인격이전{人格以前}이다. 어떤 종교든지 그 진실성과 성숙도는, 하나님의 무한한 인격에 대한 개념 그리고 신격의 절대 통일성을 얼마나 파악하는지에 정비례한다. 따라서, 인격적 신격이라는 관념은, 종교가 하나님의 통일성이라는 개념을 처음으로 확립한 후에 종교적 성숙도를 재는 척도다.
1:5.10 (28.7)
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 (29.1)
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 (29.2)
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 (29.3)
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 (29.4)
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 (29.5)
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.
“너희의 모든 고통 속에서 그분이 고통을 받고,” “너희가 승리하는 모든 경우에, 그분도 너희 속에서 그리고 너희와 함께 승리한다”는 말은 정말로 사실이다. 그분의 신성한 인격이전{人格以前} 영은 너희의 실제 일부분이다. 낙원 섬은 온갖 우주의 모든 물질 변형에 반응하며;영원 아들은 모든 창조계의 모든 영 자극을 포함하며;공동 행위자는 팽창하는 시공우주에 대한 정신 표현 전체를 에워싼다. 우주 아버지는, 시공간에서 진화하는 창조계 전체의 모든 실재와 존재와 인격체의 팽창하는 정신들과 상승하는 영들의 점진적 분투라는 개별 체험 전체를, 신성하게 의식하면서 만족스럽게 실감하신다. 그리고 이 모든 것이 글자 그대로 사실인데, “우리 모두는 그분 안에서 살고 움직이고 존재하기” 때문이다.
1:5.16 (29.6)
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.”
1:6.2 (30.1)
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 (30.2)
Never 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 (30.3)
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 (30.4)
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.
사람이 자신을 더 철저히 이해할수록, 그리고 동료가 지닌 인격의 가치를 인정할수록, 원조{元祖} 인격에 대해 더 알기를 갈구할 것이고, 하나님을-아는 그런 인간은, 더 진지하게 원조 인격처럼 되려고 애쓸 것이다. 너희가 하나님에 관한 견해를 논의할 수 있겠으나, 하나님과 함께하는 체험 그리고 하나님 안에서 겪는 체험은 모든 인간적 갈등을 뛰어넘으며, 단순한 지적 논리로 헤아릴 수 없다. 하나님을-아는 사람은 자신의 영적 체험을 묘사하는데, 믿지 않는 자를 설득하기 위해서가 아니라 믿는 자를 교화{敎化}시키고 서로 만족하기 위해서다.
1:6.6 (30.5)
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 (30.6)
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 (30.7)
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.
예수께서 “살아계신 하나님”에 관해 이야기했을 때, 인격있는 신격을--곧 하늘에 계신 아버지를-- 의미했다. 신격이 인격이시라는 개념은, 친교를 촉진시키며;지성적 경배를 장려하며;신선한 신용을 증진시킨다. 상호작용은 인격없는 사물들 사이에도 이뤄질 수 있지만, 친교는 그렇지 못하다. 아버지와 아들 사이에서는, 하나님과 사람 사이처럼, 양측이 인격자가 아니라면 결코 친교 관계가 향유될 수 없다. 비록 인격있는 이 교류가 바로 그 사고 섭리사 같은 비인격{非人格} 실재가 현존함으로 인해 크게 촉진될 수 있더라도, 오직 인격체들만이 서로 친하게 사귈 수 있다.
1:7.1 (31.1)
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 (31.2)
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 (31.3)
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 (31.4)
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 (31.5)
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.
우주 인격의 상위 개념은:정체성, 자아-의식, 자아-의지, 그리고 자기를-드러낼 가능성 등을 내포한다. 이런 특질은 더 나아가서, 낙원 신격들의 여러 인격 연합에 존재하는 것 같은, 다른 동등한 인격들과의 친교를 의미하기도 한다. 그리고 이런 연합의 절대 통일성이 너무나 완전하기 때문에, 신성{神性}은 나뉠-수-없음 곧 하나 됨으로 알려지게 된다. “주{主} 하나님은 하나시다.” 인격이 나뉠 수 없다고 해서, 하나님이 자신의 영을 필사적 사람의 마음 속에 살도록 증여하시는 것을 방해하지는 않는다. 인간 아버지의 인격이 분화될-수-없음이, 필사 아들과 딸을 낳는 행위를 방해하지 않는다.
1:7.6 (31.6)
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 (31.7)
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.
낙원 삼위일체라는 실상은, 결코 신의 통일성이라는 진리에 위배되지 않는다. 모든 우주 실체에 대한 반응에서, 그리고 피조물과 맺는 모든 관계에서, 낙원 신격의 세 인격은 하나와 같다. 영원한 이 세 인격자도, 신격의 불가분성 진리에 어긋나지 않는다. 이 우주 문제들이 어떻게 우리에게 나타나는지, 필사 정신이 알아듣도록 분명히 설명하기에 적절한 언어를 갖고 있지 못함을, 나는 충분히 자각한다. 그러나 너희는 실망할 필요 없으며;낙원 존재들로 구성된 나의 집단에 속한 높은 인격체들에게조차, 이 모든 것이 전적으로 명확하지는 않다. 낙원을 향한 오랜 기간에 걸친 필사자 상승 시기들이 이어지는 동안, 너희 정신이 점진적으로 영성화{靈性化} 됨에 따라서, 신격과 관련된 이 심오한 진리가 더욱 분명해질 것임을 항상 명심하라.
1:7.8 (31.8)
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.
[한 신성한 조언자가 제시했는데, 그는 앞으로 이어질 본 계시 중에서, 네바돈 지방우주의 경계선 바깥에서 생기는 직무와 관련되는 부분을 감독할 목적으로, 일곱째 연방우주 본부인 우버사의 태고 항존자들이 배정한 천상의 인격체 집단의 일원{一員}이다. 나는 하나님의 본성과 속성에 대해 기술하는 이 문서를 후원하도록 위임받았는데, 어떤 인간거주 세계든지, 그런 목적을 위해 가능한 정보의 최고 근원을 내가 제시할 수 있기 때문이다. 나는 일곱 연방우주 전체에서 신성한 조언자로서 일해왔고, 오랫동안 만유의 중심인 낙원에 거주했었다. 나는 우주 아버지의 인격적 현존 바로 앞에 머무는 최상의 기쁨을 여러 번 누려왔다. 감히 도전할 수 없는 권위를 갖고, 나는 아버지의 본성과 속성에 대한 실체와 진리를 묘사하며;나는 내가 이야기하는 것이 무엇인지 안다.]
1:7.9 (32.1)
[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.]