제 118 편 최상과 궁극 ―시간과 공간 (Supreme and Ultimate―Time and Space)

[하늘나그네]

제 118 편
최상과 궁극 ―시간과 공간

(Paper 118 : Supreme and Ultimate―Time and Space)

. 유란시아에 잠시 머무르는 한 막강한 메신저

. 1934년

118:0.1 신(Deity)의 몇 가지 본성들에 관하여, 다음과 같이 말할 수 있다:

118:0.1 Concerning the several natures of Deity, it may be said:

1. 아버지는 스스로-존재하는 자아이다.

118:0.2 The Father is self-existent self.

2. 아들은 함께 존재하는 자아이다.

118:0.3 The Son is coexistent self.

3. 영은 결합하여-존재하는 자아이다.

118:0.4 The Spirit is conjoint-existent self.

4. 최상위는 진화하는-체험적 자아이다.

118:0.5 The Supreme is evolutionary-experiential self.

 5. 칠중자는 스스로-분배하는 신성(神性)이다.

118:0.6 The Sevenfold is self-distributive divinity.

6. 궁극위는 초월적인-체험적 자아이다.

118:0.7 The Ultimate is transcendental-experiential self.

7. 절대자는 실존적인-체험적 자아이다.

118:0.8 The Absolute is existential-experiential self.

118:0.9 칠중 하나님은 최상위를 진화로 달성하는 데 필수인 반면, 최상위는 또한 궁극위가 궁극에 솟아나는 데 꼭 필요하다. 최상위와 궁극위, 두 분의 존재는 절대 이하의 파생된 신(Deity)의 기본적 연합을 구성하는데, 이는 그들이 운명을 달성하는 데 서로 의존하면서 보완하기 때문이다. 그들은 함께 총우주(master universe)에서 모든 창조적 성장의 시작과 완성을 연결하는 체험적 다리(bridge)를 구성한다.

118:0.9 While God the Sevenfold is indispensable to the evolutionary attainment of the Supreme, the Supreme is also indispensable to the eventual emergence of the Ultimate. And the dual presence of the Supreme and the Ultimate constitutes the basic association of subabsolute and derived Deity, for they are interdependently complemental in the attainment of destiny. Together they constitute the experiential bridge linking the beginnings and the completions of all creative growth in the master universe.

118:0.10 창조적 성장은 끝이 없지만 늘 만족스럽고, 범위는 끝이 없지만, 성격자들이-일시적 목표 달성의 만족하는 순간들에 의해 항상 간간이 사이에 끼게 되며, 그것은 우주적 성장, 우주 탐험, 신(Deity) 달성을 하는 가운데서 새로운 모험에 동원하는 전주곡으로서 너무나 효과적으로 소용된다.

118:0.10 Creative growth is unending but ever satisfying, endless in extent but always punctuated by those personality-satisfying moments of transient goal attainment which serve so effectively as the mobilization preludes to new adventures in cosmic growth, universe exploration, and Deity attainment.

118:0.11 수학의 영역은 질(質)적 한계들로 시달리지만, 그것은 유한한 지성에게 무한을 깊이 생각해 볼 개념적 기초를 제공한다. 유한한 지성이 이해하기에도, 수에는 아무런 양(量)적 한계가 없다. 아무리 큰 수를 생각해도, 너는 하나를 또 더하는 것을 예상한다. 그리고 또한, 너는 거기에서 무한함의 부족을 이해할 수 있는데, 네가 그 수에 이 더하기를 아무리 여러번 반복해도, 여전히 항상 하나 더 얹을 수 있기 때문이다.

118:0.11 While the domain of mathematics is beset with qualitative limitations, it does provide the finite mind with a conceptual basis of contemplating infinity. There is no quantitative limitation to numbers, even in the comprehension of the finite mind. No matter how large the number conceived, you can always envisage one more being added. And also, you can comprehend that that is short of infinity, for no matter how many times you repeat this addition to number, still always one more can be added.

118:0.12 동시에, 무한한 연속들은 어떤 주어진 지점에서 합해질 수 있고, 이 총합은 (더 적절하게, 소계) 일정 시간과 지위가 주어져 있는 한 일정한 개인에게 목적 달성의 충만한 단맛을 제공한다. 그러나 머지않아, 이같은 사람은 새롭고 더 큰 목표에 대해 갈급해지고 갈망하기 시작하며, 성장 속에 있는 그러한 모험들은 충만한 시간과 영원의 주기 속에서 영원히 나타나게 될 것이다.

118:0.12 At the same time, the infinite series can be totaled at any given point, and this total (more properly, a subtotal) provides the fullness of the sweetness of goal attainment for a given person at a given time and status. But sooner or later, this same person begins to hunger and yearn for new and greater goals, and such adventures in growth will be forever forthcoming in the fullness of time and the cycles of eternity.

118:0.13 이어지는 각 우주 시대는 다음 우주 성장 시대로 인도하는 대기실이며, 각 우주 시대는 모든 이전 단계를 위하여 즉각적인 운명을 제공한다. 하보나는 그 자체로서 완전하지만, 완전함이-제한된 창조이다; 바깥으로 진화하는 초우주들 속으로 확장되는 하보나의 완전함은 우주의 운명뿐 아니라, 또한 진화-이전 존재의 한계로부터 해방을 찾는다.

118:0.13 Each successive universe age is the antechamber of the following era of cosmic growth, and each universe epoch provides immediate destiny for all preceding stages. Havona, in and of itself, is a perfect, but perfection-limited, creation; Havona perfection, expanding out into the evolutionary superuniverses, finds not only cosmic destiny but also liberation from the limitations of pre-evolutionary existence.

1. 시간과 영원 (Time and Eternity)

118:1.1 우주에 대한 신(Deity)의 관계를 가능한 대로 모두 이해하는 것이 인간이 우주에 적응하는 데 도움이 된다. 절대적 신은 본성에서 영원하지만, 신들(Gods)은 영원 속에서 체험할 때 시간과 관련된다. 진화하는 우주에서 영원은 시간의 흐름이 언제까지나 계속되는 것이다―영원한 현재이다.

118:1.1 It is helpful to man's cosmic orientation to attain all possible comprehension of Deity' s relation to the cosmos. While absolute Deity is eternal in nature, the Gods are related to time as an experience in eternity. In the evolutionary universes eternity is temporal everlastingness-the everlasting now.

118:1.2 필사 생명존재의 성격은 아버지의 뜻 행하기를 선택하는 기법을 통해서 깃드는 영과 자아-일체 의식에 의해 영원하게 될 수 있다. 그같은 의지의 헌신은 영원-실체의 목적을 실현하는 것과 마찬가지이다. 이것은 생명존재의 목적이 순간의 연속과 관련하여 고정되었음을 의미한다; 달리 말하면, 순간들의 연속은 생명존재의 목적 안에 있는 변화를 목격하지 못할 것이다. 백만 또는 10억의 순간은 아무런 차이가 없다. 숫자는 생명존재의 목적과 관련하여 더 이상 의미가 없다. 따라서 하나님의 자녀와 그들의 파라다이스 아버지의 영원한 봉사에서 사람의 본성과 하나님의 영은 결코 끝없는 결합의 영원한 실체들 안에서 결국에 생명존재의 선택과 하나님의 선택을 함께 이룬다. 

118:1.2 The personality of the mortal creature may eternalize by self-identification with the indwelling spirit through the technique of choosing to do the will of the Father. Such a consecration of will is tantamount to the realization of eternity-reality of purpose. This means that the purpose of the creature has become fixed with regard to the succession of moments; stated otherwise, that the succession of moments will witness no change in creature purpose. A million or a billion moments makes no difference. Number has ceased to have meaning with regard to the creature's purpose. Thus does creature choice plus God's choice eventuate in the eternal realities of the never-ending union of the spirit of God and the nature of man in the everlasting service of the children of God and of their Paradise Father.

118:1.3  어느 특정한 지능 안에서 성숙과 시간을 의식하는 단위 사이에는 직접적인 관계가 있다. 시간 단위는 하루, 1년, 또는 더 긴 기간일 수 있지만, 그것은 필연적으로 삶의 상황을 평가하는 의식적 자아에 의해서 기준이 되고, 생각하는 지성은 시간적 존재의 사실을 측정하고 평가한다.

118:1.3 There is a direct relationship between maturity and the unit of time consciousness in any given intellect. The time unit may be a day, a year, or a longer period, but inevitably it is the criterion by which the conscious self eval‎uates the circumstances of life, and by which the conceiving intellect measures and eval‎uates the facts of temporal existence.

118:1.4 체험ㆍ지혜ㆍ판단은 필사자의 체험에서 시간 단위가 길어짐과 함께 생기는 것들이다. 인간의 지성이 과거를 거슬러 올라가서 계산할 때, 지성은 지난 체험을 현재 상황에 비춰 보려는 목적으로 지난 체험을 평가한다. 지성이 앞날을 알려고 손을 뻗음에 따라서, 지성은 가능한 행동이 미래에 무슨 의미가 있을지 평가하려고 애쓴다. 이렇게 체험과 지혜를 모두 계산에 넣으면서, 인간의 의지는 현재에 판단과 결정을 내리며, 이렇게 과거와 미래로부터 태어난 행동 계획이 존재하게 된다.

118:1.4 Experience, wisdom, and judgment are the concomitants of the lengthening of the time unit in mortal experience. As the human mind reckons backward into the past, it is eval‎uating past experience for the purpose of bringing it to bear on a present situation. As mind reaches out into the future, it is attempting to eval‎uate the future significance of possible action. And having thus reckoned with both experience and wisdom, the human will exercises judgment-decision in the present, and the plan of action thus born of the past and the future becomes existent.

118:1.5 발달하는 자아가 성숙하면서, 과거와 미래는 현재의 참된 의미를 비추기 위해 함께 모인다. 자아가 성숙해지면서 체험을 위해 점점 더 과거로 되돌아가는 반면, 그 지혜의 예측은 알 수 없는 미래 속으로 점점 더 깊이 침투하려고 한다. 그리고 마음에 품은 자아는 이 범위를 과거와 미래로 더욱 확장함에 따라 판단은 순간적인 현재의 의존도를 점점 줄이게 된다. 이런 방법으로 결정-행동은 움직이는 현재의 족쇄들로부터 탈출하기 시작하여 과거-미래의 의미적 측면들을 취하기 시작한다.

118:1.5 In the maturity of the developing self, the past and future are brought together to illuminate the true meaning of the present. As the self matures, it reaches further and further back into the past for experience, while its wisdom forecasts seek to penetrate deeper and deeper into the unknown future. And as the conceiving self extends this reach ever further into both past and future, so does judgment become less and less dependent on the momentary present. In this way does decision-action begin to escape from the fetters of the moving present, while it begins to take on the aspects of past-future significance.

118:1.6 인내는 시간 단위가 짧은 필사자에 의해 수행된다; 참된 성숙은 참된 이해에서 나오는 관용에 의해 인내를 초월한다.

118:1.6 Patience is exercised by those mortals whose time units are short; true maturity transcends patience by a forbearance born of real understanding.

118:1.7 성숙하게 되는 것은 현재를 더욱 열정적으로 살아가는 동시에 현재의 한계에서 벗어나는 것이다. 과거의 체험을 바탕으로 한 성숙한 계획은 미래의 가치를 높이기 위한 것으로서 그같은 방법 안에서 현재 속에 나타나고 있다.

118:1.7 To become mature is to live more intensely in the present, at the same time escaping from the limitations of the present. The plans of maturity, founded on past experience, are coming into being in the present in such manner as to enhance the values of the future.

118:1.8 미성숙의 시간 단위는 현재가 아닌 과거-미래와의 진정한 관계를 현재와 분리하는 방법으로 현재 순간에 의미-가치를 집중시킨다. 성숙의 시간 단위는 과거-현재-미래의 조율된 관계성이 드러나도록 균형을 잡게 되며, 자아는 사건의 전체성에 대한 통찰력을 얻기 시작하고, 더 넓은 지평의 파노라마적 관점에서 시간의 풍경을 보기 시작하고, 아마도 시작도 없고 끝도 없는 영원한 연속체가 있는지 비로소 의심하는데, 그 연속체의 조각들을 시간이라 부른다.

118:1.8 The time unit of immaturity concentrates meaning-value into the present moment in such a way as to divorce the present of its true relationship to the not-present-the past-future. The time unit of maturity is proportioned so to reveal the co-ordinate relationship of past-present-future that the self begins to gain insight into the wholeness of events, begins to view the landscape of time from the panoramic perspective of broadened horizons, begins perhaps to suspect the nonbeginning, nonending eternal continuum, the fragments of which are called time.

118:1.9 무한자와 절대자의 수준에서, 현재의 순간은 미래의 모든 것뿐 아니라 과거의 모든 것을 포함한다. ‘스스로 계신 이’는 또한 ‘스스로 계셨던 이’이며, ‘스스로 계실 이’를 의미한다. 이것이 영원과 영원한 자에 대하여 우리가 가진 최선의 개념이다.

118:1.9 On the levels of the infinite and the absolute the moment of the present contains all of the past as well as all of the future. I AM signifies also I WAS and I WILL BE. And this represents our best concept of eternity and the eternal.

118:1.10 절대적이고 영원한 수준에서, 잠재하는 실체는 실재하는 실체와 똑같이 중요하다. 오로지 유한 수준에서, 시간에 제한된 사람들에게, 그렇게 방대한 차이가 있어 보인다. 절대적인 하나님에게, 영원한 결정을 내린 상승하는 필사자는 이미 파라다이스 최후자이다. 그러나 우주의 아버지는 또한, 깃드는 생각 조절자를 통해, 이처럼 의식에 제한을 두지 않고, 동물 같은 수준에서 하나님 같은 수준의 존재로, 문제와 벌이는 상승하는 생명존재의 모든 현세적인 투쟁을 알고 또한 참여할 수 있다.

118:1.10 On the absolute and eternal level, potential reality is just as meaningful as actual reality. Only on the finite level and to time-bound creatures does there appear to be such a vast difference. To God, as absolute, an ascending mortal who has made the eternal decision is already a Paradise finaliter. But the Universal Father, through the indwelling Thought Adjuster, is not thus limited in awareness but can also know of, and participate in, every temporal struggle with the problems of the creature ascent from animallike to Godlike levels of existence.

2. 전재(全在)와 편재(遍在) (Omnipresence and Ubiquity)

118:2.1 신(Deity)의 편재(遍在)를 신성한 전재(全在)의 근본원리와 혼동해서는 안 된다. 우주의 아버지는 시-공간 어디에나 계시고 시-공간을 초월하여 전재(全在)하는 성질이 있으며, 최상위ㆍ궁극위ㆍ절대자가 이러한 계심을 시간도 공간도 없는 그의 보편ㆍ절대적 계심으로 보상하고, 이와 조율하고, 통일하는 것이 우주 아버지의 뜻이다. 그리고 너희가 기억해야 할 것은, 신(Deity) 편재(遍在)가 흔히 공간과 관련될 수 있지만, 반드시 시간 조건이 정해져 있는 것은 아니다. *전재(Omnipresence)-언제 어디에나 계심(시공간 초월); 신의 무한성./ 편재(Ubiquity)-시간 초월, 체험적 신의 유한성.

118:2.1 The ubiquity of Deity must not be confused with the ultimacy of the divine omnipresence. It is volitional with the Universal Father that the Supreme, the Ultimate, and the Absolute should compensate, co-ordinate, and unify his time-space ubiquity and his time-space-transcended omnipresence with his timeless and spaceless universal and absolute presence. And you should remember that, while Deity ubiquity may be so often space associated, it is not necessarily time conditioned.

118:2.2 필사자이며 모론시아 상승자로서 너희는 칠중 하나님의 봉사를 통해서 하나님을 차츰 식별한다. 하보나를 통해서 너희는 최상위(Supreme) 하나님을 발견한다. 파라다이스에서 너희는 그가 한 성격자임을 발견하고, 다음에 최후자로서 너희는 당장에 그가 궁극위인 것을 알려고 시도할 것이다. 최후자로서 궁극위에 다다른 뒤에 추구해야 할 길은 오직 하나뿐인 것 같으며, 그것은 절대자의 탐구를 시작하는 것이다. 최상ㆍ궁극의 상승 끝에 아버지 하나님을 만났기 때문에 어떤 최후자도 신 절대자(Deity Absolute)에 도달할 수 있는지의 불확실성으로 인해 마음이 흔들리지는 않을 것이다. 그러한 최후자들은 그들이 절대자 하나님을 찾는 데 성공하더라도, 그들이 더 거의 무한하고 우주적인 수준에서 자신을 드러내보이는 파라다이스 아버지. 그들은 오직 같은 하나님을 발견한 것임을 의심할 여지 없이 믿을 것이다. 의심할 여지 없이, 절대 안에서 하나님에 대한 성취는 성격자들의 최종 아버지(Final Father)뿐 아니라, 우주들의 시초 조상(Primal Ancestor)을 드러낼 것이다.

118:2.2 As mortal and morontia ascenders you progressively discern God through the ministry of God the Sevenfold. Through Havona you discover God the Supreme. On Paradise you find him as a person, and then as finaliters you will presently attempt to know him as Ultimate. Being finaliters, there would seem to be but one course to pursue after having attained the Ultimate, and that would be to begin the quest of the Absolute. No finaliter will be disturbed by the uncertainties of the attainment of the Deity Absolute since at the end of the supreme and ultimate ascensions he encountered God the Father. Such finaliters will no doubt believe that, even if they should be successful in finding God the Absolute, they would only be discovering the same God, the Paradise Father manifesting himself on more nearly infinite and universal levels. Undoubtedly the attainment of God in absolute would reveal the Primal Ancestor of universes as well as the Final Father of personalities.

118:2.3 최상위 하나님은 시-공간의 신(Deity) 전재(全在)를 보여주는 것이 아닐수 있지만, 그는 글자 그대로 신성한 편재(*)의 명시이다. 창조자의 영적 존재와 물질로 나타난 창조 사이에는 어디서나 되어 가는―진화하는 신이 우주에서 솟아나는―광대한 영역이 있다. (*) 편재(Ubiquity)-시간은 초월하지만 공간은 초월하지 않는다.

118:2.3 God the Supreme may not be a demonstration of the time-space omnipresence of Deity, but he is literally a manifestation of divine ubiquity. Between the spiritual presence of the Creator and the material manifestations of creation there exists a vast domain of the ubiquitous becoming-the universe emergence of evolutionary Deity.

118:2.4 최상위 하나님이 언젠가 시간과 공간 우주의 통제를 직접 맡는다면, 그러한 신(Deity) 행정이 궁극위의 전반적 통제 밑에서 활동할 것이라 우리는 확신한다. 그러한 경우에 궁극위 하나님은 전능한 최상위의 행정 기능에 관하여 초월 시간 및 초월된 공간에 전반적 통제권을 쥐는 초월 전능자(전능자)로서, 시간 세계의 우주들에게 비로소 명백히 나타날 것이다.

118:2.4 If God the Supreme ever assumes direct control of the universes of time and space, we are confident such a Deity administration will function under the overcontrol of the Ultimate. In such an event God the Ultimate would begin to become manifest to the universes of time as the transcendental Almighty (the Omnipotent) exercising the overcontrol of supertime and transcended space concerning the administrative functions of the Almighty Supreme.

118:2.5 필사자의 지성은 우리처럼 물어볼 수 있다: 대우주에서 행정 권한을 얻기까지 최상위 하나님이 진화하는데 있어 확대된 궁극위 하나님의 명시가 뒤따르는 것이라면, 가상된 바깥 공간의 우주들 안에서 궁극위 하나님이 솟아나는 것에 맞추어 비슷하게 절대자 하나님의 향상된 계시가 뒤따를 것인가? 그러나 우리는 정말로 모른다.

118:2.5 The mortal mind may ask, even as we do: If the evolution of God the Supreme to administrative authority in the grand universe is attended by augmented manifestations of God the Ultimate, will a corresponding emergence of God the Ultimate in the postulated universes of outer space be attended by similar and enhanced revelations of God the Absolute? But we really do not know.

3. 시-공간의 관계들 (Time-Space Relationships)

118:3.1 오직 편재하는 신(Deity)은 유한자가 이해하도록 시-공간에서 명시되는 것들을 통일할 수 있는데, 이는 시간이 순간의 연속이요, 한편 공간은 관련된 요소들의 조직이기 때문이다. 결국, 너희는 분석함으로 시간을 파악하고, 통합함으로 공간을 파악한다. 너희는 성격자의 통합시키는 통찰력으로, 다른 이 두 개념을 조율하고 관련을 짓는다. 동물 세계 전체에서 오직 인간이 이 시-공간을 파악하는 능력을 소유한다. 동물에게는 움직임이 의미가 있지만, 움직임은 오직 성격 지위를 가진 생명존재에게만 가치를 나타낸다.

118:3.1 Only by ubiquity could Deity unify time-space manifestations to the finite conception, for time is a succession of instants while space is a system of associated points. You do, after all, perceive time by analysis and space by synthesis. You co-ordinate and associate these two dissimilar conceptions by the integrating insight of personality. Of all the animal world only man possesses this time-space perceptibility. To an animal, motion has a meaning, but motion exhibits value only to a creature of personality status.

118:3.2 사물은 시간에 조건을 받지만, 진리는 시간을 초월한다. 너희가 진리를 알면 알수록, 너희에게 더욱 진리일수록, 과거를 더욱 이해하고 미래를 더욱 파악할 수 있다.

118:3.2 Things are time conditioned, but truth is timeless. The more truth you know, the more truth you are, the more of the past you can understand and of the future you can comprehend.

118:3.3 진리는 변하지 않는다―모든 일시적인 변화에서 영원히 면제되며, 결코 죽거나 형식화되지 않으며, 항상 활기차고 적응할 수 있다―빛을 내며 살아 있다. 그러나 진리가 사실과 연결될 때, 시간과 공간은 그 의미들을 조건화해서 그 가치들을 연관시킨다. 사실과 결합된 그러한 진리의 실체는 개념이 되며, 따라서 상대적 우주 실체의 분야로 격하된다.

118:3.3 Truth is inconcussible-forever exempt from all transient vicissitudes, albeit never dead and formal, always vibrant and adaptable―radiantly alive. But when truth becomes linked with fact, then both time and space condition its meanings and correlate its values. Such realities of truth wedded to fact become concepts and are accordingly relegated to the domain of relative cosmic realities.

118:3.4 창조자의 절대적이고 영원한 진리와 유한하고 일시적인 생명존재의 사실적 체험을 연결하는 것은 결국에 최상위의 새로운 태어나는 가치가 된다. 최상위 개념은 신성하고 변하지 않는 위 세계를 유한하고 늘 바뀌는 아래 세계와 조율하는 데 필수이다.

118:3.4 The linking of the absolute and eternal truth of the Creator with the factual experience of the finite and temporal creature eventuates a new and emerging value of the Supreme. The concept of the Supreme is essential to the co-ordination of the divine and unchanging overworld with the finite and ever-changing underworld.

118:3.5 공간은 모든 비절대 사물 중에서 절대성에 가장 가깝다. 공간은 절대적으로 궁극의 것인 듯하다. 물질 수준에서 공간을 이해하는 데 우리가 겪는 진정한 어려움은, 물체들이 공간 속에 존재하지만, 공간이 또한 바로 이 물체들 가운데 존재한다는 사실 때문이다. 공간에 대하여 절대적인 것이 많아도, 공간이 절대적이라는 것을 의미하지 않는다.

118:3.5 Space comes the nearest of all nonabsolute things to being absolute. Space is apparently absolutely ultimate. The real difficulty we have in understanding space on the material level is due to the fact that, while material bodies exist in space, space also exists in these same material bodies. While there is much about space that is absolute, that does not mean that space is absolute.

118:3.6 비교해서 보건대, 공간이 결국 모든 물체의 한 속성이라는 것을 너희가 추측하고자 하면, 공간 관계를 이해하는 데 도움이 될지 모른다. 따라서 한 물체가 공간을 통해서 움직일 때, 그것은 또한 자체의 모든 속성을, 그러한 움직이는 물체 안에 있고 그 물체에 속한 공간까지도, 가지고 간다.  * 물체가 움직일 때 공간속에 있는 가치도 이동한다.

118:3.6 It may help to an understanding of space relationships if you would conjecture that, relatively speaking, space is after all a property of all material bodies. Hence, when a body moves through space, it also takes all its properties with it, even the space which is in and of such a moving body.

118:3.7 실체의 모든 원형들(patterns)은 물질 수준에서 공간을 차지하지만, 영(spirit) 원형들은 오직 공간과 가지는 관계에서만 존재한다. 영 원형들은 공간을 차지하거나 옮기지 않으며, 공간을 담지도 않는다. 그러나 우리에게, 공간의 큰 수수께끼는 생각의 원형과 관련이 있다. 우리는 지성(mind) 영역에 들어갈 때 많은 수수께끼에 부딪친다. 한 생각의 원형(pattern)―실체―는 공간을 차지하는가? 정말 우리는 모른다. 하지만 생각의 원형은 공간을 담지 않는다고 확신한다. 그러나 비물질이 반드시 비공간적이라고 추정하는 것은 거의 안전하지 못하다.

118:3.7 All patterns of reality occupy space on the material levels, but spirit patterns only exist in relation to space; they do not occupy or displace space, neither do they contain it. But to us the master riddle of space pertains to the pattern of an idea. When we enter the mind domain, we encounter many a puzzle. Does the pattern-the reality-of an idea occupy space? We really do not know, albeit we are sure that an idea pattern does not contain space. But it would hardly be safe to postulate that the immaterial is always nonspatial.

4. 1차 원인과 2차 원인 (Primary and Secondary Causation)

118:4.1 필사 인간의 많은 신학적 어려움과 형이상학적 딜레마는 인간이 신(Deity) 성격(personality)을 잘못된 위치에 놓고, 결과적으로 종속된 신과 진화하는 신에게 절대적 속성을 할당하기 때문이다. 참된 처음 원인이 실제로 존재하는 반면, 조율하는 종속 원인의 주최자가 있고, 둘 다에 연관된 2차 원인들이 있음을 너는 잊지 말아야 한다.
* 처음 원인-우주 잠재성; 조율하는 종속원인의 주최자- 초월 대리자들(총우주 건축가들); 2차 원인들-대우주의 창조자와 통제자들.

118:4.1 Many of the theologic difficulties and the metaphysical dilemmas of mortal man are due to man's mislocation of Deity personality and consequent assignment of infinite and absolute attributes to subordinate Divinity and to evolutionary Deity. You must not forget that, while there is indeed a true First Cause, there are also a host of co-ordinate and subordinate causes, both associate and secondary causes.

118:4.2 1차 원인과 2차 원인의 중요한 차이점은, 1차 원인들은 어떤 선행적 인과 관계에서 파생된 요소로부터 물려받지 않고 최초의 효과를 낳는 것이다. 2차 원인은 다른 이전의 원인으로부터 물려받은 것을 어김없이 나타내는 효과들을 낳는다. * 다른 이전의 원인 : 세 절대자로 부터 오는 잠재력들.

118:4.2 The vital distinction between first causes and second causes is that first causes produce original effects which are free from inheritance of any factor derived from any antecedent causation. Secondary causes yield effects which invariably exhibit inheritance from other and preceding causation.

118:4.3 무제한 절대자 안에 본래 있는 순전한 정적 잠재성은 파라다이스 삼위일체의 행위로 생기는, 신 절대자의 원인 작용에 반응한다. 우주 절대자가 계신 앞에서 이 원인의 씨앗을 받은 정적 잠재성은 당장에 활발해지고 어떤 초월 대리자들의 영향에 반응한다. 이 대리자들의 행동은 이 활성화된 잠재성을, 발전할 참 우주 가능성, 즉 사실화된 성장 능력을 가진 상태로 변화시킨다. 그러한 성숙한 잠재성 위에, 대우주의 창조자와 통제자들은 우주를 진화시키는, 결코 그치지 않는 드라마를 연출한다. *초월 대리자들 : 으뜸 건축가들(Master Architects), 즉 총우주 건축가들.

118:4.3 The purely static potentials inherent in the Unqualified Absolute are reactive to those causations of the Deity Absolute which are produced by the actions of the Paradise Trinity. In the presence of the Universal Absolute these causative-impregnated static potentials forthwith become active and responsive to the influence of certain transcendental agencies whose actions result in the transmutation of these activated potentials to the status of true universe possibilities for development, actualized capacities for growth. It is upon such matured potentials that the creators and controllers of the grand universe enact the never-ending drama of cosmic evolution.

118:4.4 118:4.4 실존들을 고려하지 않고, 원인성은 그 기본 구성에 있어 세 가지이다. 원인성이 현재 우주 시대에 작용하는 바와 같이, 이 일곱 초우주의 유한 수준에 관하여, 다음과 같이 생각할 수 있다:
*실존들 : 우주 아버지, 영원한 아들, 무한한 영; *원인성 : 잠재력의 총체들- 신절대자, 무제한 절대자, 우주 절대자.

118:4.4 Causation, disregarding existentials, is threefold in its basic constitution. As it operates in this universe age and concerning the finite level of the seven superuniverses, it may be conceived as follows:

1. 정적 잠재력들의 활성화. 파라다이스 삼위일체의 의지적 명령의 결과로, 무제한 절대자 안에서 그리고 그 위에 작용하는 신 절대자의 활동에 의해 우주 절대자 안에 운명이 확립된다. *정적 잠재력들 : 원인성들, 즉 절대자들의 잠재력을 말한다.

118:4.5 Activation of static potentials. The establishment of destiny in the Universal Absolute by the actions of the Deity Absolute, operating in and upon the Unqualified Absolute and in consequence of the volitional mandates of the Paradise Trinity.

2. 우주를 만들 능력이 궁극에 생기는 것. 이것은 차별되지 않은 잠재력을 분리되고 규명된 여러 계획으로 변화시키는 것을 포함한다. 이것은 궁극위 신, 그리고 초월 수준에 있는 다양한 대리자들의 행위이다. 그러한 행위는 총 우주 전체의 미래 필요 사항을 완전히 예상한 행위이다. 잠재력을 구분하는 것과 관련하여, 총 우주 건축가들은 우주들에 대한 신의 개념을 진정하게 구현한 것으로서 존재한다. 그들의 계획의 범위가 궁극에 공간에서 총 우주 개념의 경계에 제한을 받는 듯하지만, 계획으로서 달리 시간이나 공간에 제약을 받지 않는다.

118:4.6 Eventuation of universe capacities. This involves the transformation of undifferentiated potentials into segregated and defined plans. This is the act of the Ultimacy of Deity and of the manifold agencies of the transcendental level. Such acts are in perfect anticipation of the future needs of the entire master universe. It is in connection with the segregation of potentials that the Architects of the Master Universe exist as the veritable embodiments of the Deity concept of the universes. Their plans appear to be ultimately space limited in extent by the concept periphery of the master universe, but as plans they are not otherwise conditioned by time or space.

3. 우주에 실재하는 것들의 창조와 진화. 수용 능력을 만들어 내는, 궁극위 신의 존재로 말미암아 잉태된 한 우주 위에, 성숙한 잠재력을 체험적인 실재물로 시간 속에서 변형시키려고 최상위의 창조자들이 활동한다. 총 우주 안에서, 잠재하는 실체의 실제화는 모두 궁극의 발전 능력에 제한을 받으며, 마지막 출생 단계에서 시간과 공간에 제약을 받는다. 실제로, 파라다이스로부터 나가는 창조 아들들은, 우주적 의미에서 변화시키는 창조자들이다. 그러나 이것은 어떤 면에서도 그들이 창조자라는, 인간의 개념을 무효로 만들지 않는다; 유한한 관점에서 볼 때, 그들은 확실히 창조할 수 있고, 또 창조한다.

118:4.7 Creation and evolution of universe actuals. It is upon a cosmos impregnated by the capacity-producing presence of the Ultimacy of Deity that the Supreme Creators operate to effect the time transmutations of matured potentials into experiential actuals. Within the master universe all actualization of potential reality is limited by ultimate capacity for development and is time-space conditioned in the final stages of emergence. The Creator Sons going out from Paradise are, in actuality, transformative creators in the cosmic sense. But this in no manner invalidates man's concept of them as creators; from the finite viewpoint they certainly can and do create.

5. 전능과 양립 가능성 (Omnipotence and Compossibility)

118:5.1 신(Deity)의 전능은 할 수 없는 것을 행하는 능력을 뜻하지 않는다. 시간과 공간의 틀 안에서, 필사자가 이해하는 지적 기준점에서 볼 때, 무한한 하나님조차 네모난 동그라미를 만들거나 본래부터 선한 악을 만들 수 없다. 하나님은 불경건한 일을 할 수 없다. 이러한 철학적 용어의 모순은 존재하지 않는 것과 같고, 아무것도 그렇게 창조되지 않는다는 것을 의미한다. 성격(personality) 특성은 신(God) 같고 신 같지 않은(ungodlike) 것이 동시에 될 수 없다. 양립가능성은 신성한 힘 안에 본래부터 갖고 있다. 이 모든 것은 전능함이 본성을 지닌 것들을 창조할 뿐 아니라, 또한 모든 것들과 존재들의 본성에 본래 있다는 사실에서 비롯된다.

118:5.1 The omnipotence of Deity does not imply the power to do the nondoable. Within the time-space frame and from the intellectual reference point of mortal comprehension, even the infinite God cannot create square circles or produce evil that is inherently good. God cannot do the ungodlike thing. Such a contradiction of philosophic terms is the equivalent of nonentity and implies that nothing is thus created. A personality trait cannot at the same time be Godlike and ungodlike. Compossibility is innate in divine power. And all of this is derived from the fact that omnipotence not only creates things with a nature but also gives origin to the nature of all things and beings.

118:5.2 태초에는 아버지가 모든 일을 하지만, 무한자의 뜻과 명령에 반응하여 영원의 파노라마가 펼쳐지면서, 생명존재들(creatures), 심지어 인간도, 최후의 운명을 실현하는 데 하나님과 파트너가 되는 것이 더욱 분명해진다. 이것은 육체를 입은 삶에서도 사실이다. 사람과 하나님이 파트너쉽 관계에 들어갈 때, 그러한 파트너쉽 관계의 미래 가능성에 아무런 제한이 없다. 사람이 영원히 진보하면서 우주의 아버지가 그의 파트너라는 것을 깨달을 때, 그가 깃드는 아버지의 존재와 융합할 때, 그는 영적으로 시간의 사슬을 깨고, 우주의 아버지를 추구하면서 이미 영원한 진보에 들어섰다. 

118:5.2 In the beginning the Father does all, but as the panorama of eternity unfolds in response to the will and mandates of the Infinite, it becomes increasingly apparent that creatures, even men, are to become God's partners in the realization of finality of destiny. And this is true even in the life in the flesh; when man and God enter into partnership, no limitation can be placed upon the future possibilities of such a partnership. When man realizes that the Universal Father is his partner in eternal progression, when he fuses with the indwelling Father presence, he has, in spirit, broken the fetters of time and has already entered upon the progressions of eternity in the quest for the Universal Father.

118:5.3 필사자의 의식은 사실에서 의미로, 그 다음에는 가치로 나아간다. 창조자의 의식은 생각-가치, 말씀-의미를 통해, 행위의 사실로 나아간다. 언제나 하나님은 실존적 무한에 본래 있는 무제한 통일의 정지 상태를 깨뜨리려고 행동해야 한다. 언제나 신(Deity)은 원형이 되는 우주, 완전한 성격자들을 마련하고, 신 아래에 있는 창조들이 분투하는 모든 것을 위해 원래의 진리ㆍ아름다움ㆍ선을 제공해야 한다. 나중에 인간이 하나님을 찾아내도록, 하나님은 반드시 먼저 사람을 찾아내야 한다. 우주적 아들 관계와 그 결과에 따른 우주적 형제 사랑이 될 수 있기 전에 항상 우주의 아버지가 있어야 한다.

118:5.3 Mortal consciousness proceeds from the fact, to the meaning, and then to the value. Creator consciousness proceeds from the thought-value, through the word-meaning, to the fact of action. Always must God act to break the deadlock of the unqualified unity inherent in existential infinity. Always must Deity provide the pattern universe, the perfect personalities, the original truth, beauty, and goodness for which all subdeity creations strive. Always must God first find man that man may later find God. Always must there be a Universal Father before there can ever be universal sonship and consequent universal brotherhood.

6. 전능(全能)과 무한한 창조 (Omnipotence and Omnificence)

118:6.1 하나님은 참으로 전능하다. 그러나 무한히 창조하지 않는다―행해지는 모든 일들은 그가 직접적으로 하지 않는다. 전능은 전능한 최상위인 최상 존재의 힘-잠재력을 포함하지만, 최상위 하나님의 의지적 행위는 무한자 하나님의 성격 행위가 아니다. 

118:6.1 God is truly omnipotent, but he is not omnificent―he does not personally do all that is done. Omnipotence embraces the power-potential of the Almighty Supreme and the Supreme Being, but the volitional acts of God the Supreme are not the personal doings of God the Infinite.

118:6.2 시원적(始原的) 신(Deity)의 무한한 창조를 주장하는 것은 거의 1백만 명의 파라다이스 창조 아들들의 특권을 빼앗는 것과 동일하며, 동시에 창조적인 조력자들인 다른 서열들의 이루헤아릴 수 없는 다양한 무리들은 말할것도 없다. 우주 전체에서 원인 없는 원인이 오직 하나 있다. 모든 다른 원인들은 이 하나의 위대한 처음 근원 중심에서 파생된 것이다. 그리고 이 철학 중 어느것도 광대한 우주를 통해서 흩어져 있는, 신(Deity)의 무수히 많은 아이들의 자유 의지에 어떤 폭력도 가하지 않는다.  

118:6.2 To advocate the omnificence of primal Deity would be equal to disenfranchising well-nigh a million Creator Sons of Paradise, not to mention the innumerable hosts of various other orders of concurring creative assistants. There is but one uncaused Cause in the whole universe. All other causes are derivatives of this one First Great Source and Center. And none of this philosophy does any violence to the freewillness of the myriads of the children of Deity scattered through a vast universe.

118:6.3 한 지역의 틀 안에서, 의지는 원인 없는 원인으로서 작용하는 듯 보일지 모르지만, 고유하고 최초이고 절대적인 처음 원인들과 가지는 관계를 확립하는, 물려받은 요인을 어김없이 나타낸다.
 * 지역우주의 주권자 미가엘은 우주 아버지의 물려받은 요인을 반드시 드러낸다.

118:6.3 Within a local frame, volition may appear to function as an uncaused cause, but it unfailingly exhibits inheritance factors which establish relationship with the unique, original, and absolute First Causes.

118:6.4 모든 의지는 상대적이다. 근원적 의미에서, 오직 아버지-‘스스로 계신 이’가 최후의 의지를 소유한다; 절대적 의미에서, 오직 아버지ㆍ아들ㆍ영만이 시.공간의 제약을 받지 않는 의지의 특권을 나타낸다. 필사 인간은 자유 의지와 선택의 능력을 부여받았고, 그러한 선택이 절대는 아니지만, 그럼에도, 성격(personality) 운명에 관하여는 유한 수준에서 상대적으로 최종이다. 

118:6.4 All volition is relative. In the originating sense, only the Father-I AM possesses finality of volition; in the absolute sense, only the Father, the Son, and the Spirit exhibit the prerogatives of volition unconditioned by time and unlimited by space. Mortal man is endowed with free will, the power of choice, and though such choosing is not absolute, nevertheless, it is relatively final on the finite level and concerning the destiny of the choosing personality.

118:6.5 절대자에 미치지 못하는 어떤 수준에서 의지는 선택하는 힘을 행사하는 바로 그 성격을 구성하는 한계들에 직면한다. 사람은 선택할 수 있는 범위를 넘어서 선택할 수 없다. 예를 들면, 사람보다 더 잘 되기를 선택할 수 있는 것을 제외하고, 그는 인간 존재가 아닌 다른 존재가 되는 것을 선택할 수 없다; 그는 우주 상승의 항해를 위해 배를 타는 것을 선택할 수 있지만, 이것은 인간의 선택과 신의 뜻이 이 시점에서 우연히 일치하게 될 것이기 때문이다. 그리고 한 아들이 바라고 아버지가 뜻하는 것은 확실히 실현될 것이다.

118:6.5 Volition on any level short of the absolute encounters limitations which are constitutive in the very personality exercising the power of choice. Man cannot choose beyond the range of that which is choosable. He cannot, for instance, choose to be other than a human being except that he can elect to become more than a man; he can choose to embark upon the voyage of universe ascension, but this is because the human choice and the divine will happen to be coincident upon this point. And what a son desires and the Father wills will certainly come to pass.

118:6.6 필사자의 삶에서, 차별적 행위의 길은 계속해서 열리고 닫히며, 선택이 가능한 시간 동안 인간 성격(personality)은 이 많은 행동 과정 중에서 항상 결정을 내린다. 현세의 의지는 시간과 연결되어 있고, 그 의지는 표현할 기회를 찾기 위해 시간의 흐름을 기다려야 한다. 영적(靈的) 의지는 시간의 속박에서 해방을 맛보기 시작하며, 시간의 순서에서 부분적 탈출을 성취하는데, 이것은 영적 의지가 하나님의 뜻과 스스로-동일시 하기를 추구하기 때문이다. * 인간의 영적 의지가 하나님의 뜻을 추구할 때, 시간의 속박에서 부분적 해방을 성취할 수 있다. 

118:6.6 In the mortal life, paths of differential conduct are continually opening and closing, and during the times when choice is possible the human personality is constantly deciding between these many courses of action. Temporal volition is linked to time, and it must await the passing of time to find opportunity for expression‎. Spiritual volition has begun to taste liberation from the fetters of time, having achieved partial escape from time sequence, and that is because spiritual volition is self-identifying with the will of God.

118:6.7 의지, 선택의 행동은, 더 높은 이전의 선택에 반응한 가운데 실재화된 그 우주 틀 안에서 작동해야 한다. 인간의 의지 전체 범위는 한 가지 특정 경우를 제외하고는 엄격히 유한-제한되어져 있다: 사람이 하나님을 발견하고 그와 같이 되기를 택할 때, 그러한 선택은 유한을 초월한다; 이 선택이 또한 초한을 초월할 수 있는지는 오직 영원에서 밝혀질 수 있다. 

118:6.7 Volition, the act of choosing, must function within the universe frame which has actualized in response to higher and prior choosing. The entire range of human will is strictly finite-limited except in one particular: When man chooses to find God and to be like him, such a choice is superfinite; only eternity can disclose whether this choice is also superabsonite.

118:6.8 신(Deity) 전능을 인정하는 것은 우주 시민인 너의 체험 안에서 보장을 누리는 것, 파라다이스로 가는 기나긴 여정 길 안에서 안전에 대한 확신을 가지는 것에 있다. 그러나 신의 무한한 창조에 대한 잘못된 생각을 수용하는 것은 범신론의 엄청난 잘못을 포용하는 것이다.
* 신이 전능하신 분이지만 우리를 위해 모든 것을 행하는 것은 아니다. 영원한 생애를 시작할지에 대한 선택은 자신의 의지이다.

118:6.8 To recognize Deity omnipotence is to enjoy security in your experience of cosmic citizenship, to possess assurance of safety in the long journey to Paradise. But to accept the fallacy of omnificence is to embrace the colossal error of Pantheism.

7. 전지(全知)와 운명 예정 (Omniscience and Predestination)

118:7.1 창조자의 의지와 생명존재의 의지 작용은, 대우주에서, 으뜸 건축가들(Master Architects)이 지정한 한계 안에서, 그리고 그 가능성에 따라서 작용한다. 그러나 이 최대 한계를 이처럼 미리 예정한 것은, 이 테두리 안에서 인간 의지의 주권을 조금도 줄이지 않는다. 궁극의 예지(豫知)도―모든 유한한 선택에 따른 충분한 허용―유한한 의지를 파기하지 않는다. 성숙하고 멀리 내다보는 인간은 어떤 나이 어린 동료의 결정을 아주 정확하게 예측할 수 있을지 모른다. 그러나 이러한 예지는 바로 그 결정을 내릴 자유와 진실성을 전혀 빼앗지 않는다. 하나님들(Gods)은 미숙한 의지의 행동 범위를 지혜롭게 제한시켰지만, 그럼에도 그 결정은 이 정해진 한계들 안에서 참된 의지이다.
* 운명 예정(Predestination) 하나님들(Gods)의 참된 의지에 따라 이미 정해져 있지만, 인간의 자유를 빼앗지 않는다.

118:7.1 The function of Creator will and creature will, in the grand universe, operates within the limits, and in accordance with the possibilities, established by the Master Architects. This foreordination of these maximum limits does not, however, in the least abridge the sovereignty of creature will within these boundaries. Neither does ultimate foreknowledge-full allowance for all finite choice―constitute an abrogation of finite volition. A mature and farseeing human being might be able to forecast the decision of some younger associate most accurately, but this foreknowledge takes nothing away from the freedom and genuineness of the decision itself. The Gods have wisely limited the range of the action of immature will, but it is true will, nonetheless, within these defined limits.

118:7.2 모든 과거ㆍ현재ㆍ미래의 선택을 최대로 서로 상관시키는 것조차 그러한 선택의 진정성을 무효화 하지 않는다. 오히려 그것은 우주의 예정된 성향을 가리키며, 모든 실체가 체험으로 현실화하는 데 기여하는 역할이 되기로 선택할 수도 있고, 선택하지 않을 수도 있는 의지적 존재의 예지를 암시한다.

118:7.2 Even the supreme correlation of all past, present, and future choice does not invalidate the authenticity of such choosings. It rather indicates the foreordained trend of the cosmos and suggests foreknowledge of those volitional beings who may, or may not, elect to become contributory parts of the experiential actualization of all reality.

118:7.3 유한한 선택에서 생기는 잘못은 시간에 묶이고 시간에 제한을 받는다. 그 잘못은 오직 시간 속에서만, 최상 존재의 진화하는 존재 안에서만 존재한다. 그러한 잘못된 선택은 시간적으로 가능하고 (최상위의 불완전성을 제외하고), 미성숙한 생명존재가 자유 의지로 실체와 접촉함으로써, 우주에서 진보하기 위하여 부여받아야 하는 어떤 선택 범위가 있음을 가리킨다.

118:7.3 Error in finite choosing is time bound and time limited. It can exist only in time and within the evolving presence of the Supreme Being. Such mistaken choosing is time possible and indicates (besides the incompleteness of the Supreme) that certain range of choice with which immature creatures must be endowed in order to enjoy universe progression by making freewill contact with reality.

118:7.4 시간에 제약받는 공간 속에서 죄가 일어나는 것은 유한자의 의지가 현세에서 자유를―아니 방종까지도―가졌음을 증명한다. 죄는 우주 시민권이 주는 최고의 의무와 임무를 깨닫지 못하면서, 미숙한 자가 비교적 자주적인 성격 의지의 자유에 현혹되는 것을 묘사한다.

118:7.4 Sin in time-conditioned space clearly proves the temporal liberty-even license-of the finite will. Sin depicts immaturity dazzled by the freedom of the relatively sovereign will of personality while failing to perceive the supreme obligations and duties of cosmic citizenship.

118:7.5 사악함은 유한한 영토에서 하나님과 한편이 되지 않은 모든 자아의 일시적 실체를 드러낸다. 오로지 사람이 하나님과 한편이 됨에 따라서, 우주에서 참으로 실재하게 된다. 유한한 성격은 스스로 창조한 것이 아니지만, 초우주의 선택 무대에서 스스로 운명을 결정한다.

118:7.5 Iniquity in the finite domains reveals the transient reality of all God-unidentified selfhood. Only as a creature becomes God identified, does he become truly real in the universes. Finite personality is not self-created, but in the superuniverse arena of choice it does self-determine destiny.

118:7.6 생명의 수여는 물질 에너지 체계들로 하여금 스스로 영속하게 하고, 스스로 번식하고, 스스로 적응할 수 있게 만든다. 성격(personality)의 수여는 살아 있는 유기체들에게 스스로 결정하고, 스스로 진화하고, 융합하는 신(Deity)의 영과 스스로-일체가 되는 더 높이 나아간 특권들을 나눠준다.

118:7.6 The bestowal of life renders material-energy systems capable of self-perpetuation, self-propagation, and self-adaptation. The bestowal of personality imparts to living organisms the further prerogatives of self-determination, self-evolution, and self-identification with a fusion spirit of Deity.

118:7.7 성격 이하(subpersonal) 살아 있는 것들은, 처음에는 물리 통제자로서, 다음에는 보조 지성 영으로서, 에너지와 물질을 활성화시키는 지성을 나타낸다. 성격 자질은 아버지로부터 오며, 살아 있는 구조에 선택의 고유한 특권을 부여한다. 그러나 성격(personality)이 실체를 확인하는데 대한 자발적인 선택을 행사할 특권을 갖고, 이것이 참되고 자유로운 선택이라면, 진화하는 성격은 또한 자아-혼란, 자아-분열, 자아-파괴가 되는 가능한 선택을 또한 가져야 한다. 진화하는 성격이 유한한 의지의 행사에서 진정으로 자유롭다면 우주에서 자멸하는 가능성도 피할 수 없다. 

118:7.7 Subpersonal living things indicate mind activating energy-matter, first as physical controllers, and then as adjutant mind-spirits. Personality endowment comes from the Father and imparts unique prerogatives of choice to the living system. But if personality has the prerogative of exercising volitional choice of reality identification, and if this is a true and free choice, then must evolving personality also have the possible choice of becoming self-confusing, self-disrupting, and self-destroying. The possibility of cosmic self-destruction cannot be avoided if the evolving personality is to be truly free in the exercise of finite will.

118:7.8 따라서 낮은 존재 수준들의 전체에 걸쳐, 성격(personality)의 선택 한계가 좁아지면서 안전성이 증가한다. 우주들을 올라감에 따라서 선택은 갈수록 더 자유롭게 된다; 상승하는 성격자가 신성한 상태에 도달하고, 우주의 목적에 최고로 헌신하며, 우주 지혜를 달성하고, 하나님의 뜻과 길과 인간이 최종으로 일체화를 완성할 때, 결국에 선택은 신성한 자유에 접근한다.

*인간은 도덕성이 증가함에 따라 선과 악의 선택 범위가 점차적으로 줄어든다. 그만큼 분별력이 성장할 수 있는 체험이 증가하면서 안정성이 확대된다. 반면 인간 이후의 시대는 모론시아 세계의 더 확대된 영역이 펼쳐진다.

118:7.8 Therefore is there increased safety in narrowing the limits of personality choice throughout the lower levels of existence. Choice becomes increasingly liberated as the universes are ascended; choice eventually approximates divine freedom when the ascending personality achieves divinity of status, supremacy of consecration to the purposes of the universe, completion of cosmic-wisdom attainment, and finality of creature identification with the will and the way of God.

8. 통제와 전반적 통제 (Control and Overcontrol)

118:8.1 시-공간의 창조에서 자유 의지의 둘레에는 제한 조치, 한계로, 울타리가 쳐져 있다. 물질 생명의 진화는 처음에는 메카니컬적이고, 다음에는 지성으로 활성화되고, (성격을 받은 뒤에) 영의 지도를 받을 수 있다. 생명 운반자들이 최초에 물질 생명을 심은 것들의 잠재성으로 인해, 거주 세계에서 유기체의 진화는 물리적으로 한정되어 있다.

118:8.1 In the time-space creations, free will is hedged about with restraints, with limitations. Material-life evolution is first mechanical, then mind activated, and (after the bestowal of personality) it may become spirit directed. Organic evolution on the inhabited worlds is physically limited by the potentials of the original physical-life implantations of the Life Carriers.

118:8.2 필사 인간은 기계이며, 살아 있는 메카니즘이다; 사람의 뿌리는 참으로 물리적 에너지 세계에 있다. 많은 인간의 반응들은 본성에 있어서 기계적이다; 생명의 많은 부분이 기계와 같다. 그러나 하나의 메카니즘에서, 인간은 기계 이상이다; 그는 지성(mind)을 부여받았고 영(spirit)이 깃든다; 비록 그는 그의 물질적인 삶을 통해, 그의 존재의 화학 및 전기작용을 결코 벗어날 수 없지만, 깃드는 생각 조절자의 영적 충동을 수행하는 데 인간의 지성을 거룩하게 바치는 과정으로 인하여, 그는 어떻게 이 물질적 생명 기계를, 체험이 지휘하는 지혜에 굴복시키는지 더욱 배울 수 있다. 

118:8.2 Mortal man is a machine, a living mechanism; his roots are truly in the physical world of energy. Many human reactions are mechanical in nature; much of life is machinelike. But man, a mechanism, is much more than a machine; he is mind endowed and spirit indwelt; and though he can never throughout his material life escape the chemical and electrical mechanics of his existence, he can increasingly learn how to subordinate this physical-life machine to the directive wisdom of experience by the process of consecrating the human mind to the execution of the spiritual urges of the indwelling Thought Adjuster.

118:8.3 영(spirit)은 의지의 활동을 해방하고 메카니즘은 이를 한정시킨다. 메카니컬로 통제되지 않고, 영과 일체가 되지 않는, 불완전한 선택은 위험하고 불안정하다. 메카니컬 지배는 진보하는데 댓가를 지불함으로 안정을 보장한다. 영과 연합하는 것은 선택을 물리적 수준에서 해방하고, 동시에 늘어난 우주 통찰력과 증가된 우주 이해로 생긴 신성한 안정성을 보장한다. *진보하는데 댓가를 지불함: 인간의 한계는 진보하는데 있어서 체험이라는 댓가를 지불하게 된다. 

118:8.3 The spirit liberates, and the mechanism limits, the function of will. Imperfect choice, uncontrolled by mechanism, unidentified with spirit, is dangerous and unstable. Mechanical dominance insures stability at the expense of progress; spirit alliance liberates choice from the physical level and at the same time assures the divine stability produced by augmented universe insight and increased cosmic comprehension.

118:8.4 생명 메카니즘의 사슬로부터 해방을 성취하는데 있어, 생명존재를 괴롭히는 가장 큰 위험은, 영(spirit)과의 조화로운 작업 관계를 연결한 효과에 의해 안정성의 손실을 보상하는 것에 실패할 경우이다. 기계 작용의 안정에서 비교적 해방되었을 때, 생명존재의 선택은, 더욱 영(spirit)과 일치되는 것에서 벗어나 더욱 스스로-해방을 시도할 수 있다.(*) 
*생명존재들은 때때로 실패의 쓴 맛을 맛보는데, 영과 일치되기를 외면하고 생물 자아가 스스로 해방을 시도할 때, 위험하다.

118:8.4 The great danger that besets the creature is that, in achieving liberation from the fetters of the life mechanism, he will fail to compensate this loss of stability by effecting a harmonious working liaison with spirit. Creature choice, when relatively liberated from mechanical stability, may attempt further self-liberation independent of greater spirit identification.

118:8.5 생물학적 진화의 전체적인 원칙은 거주 세계에서 원시적인 사람이 스스로-통제하는 큰 자질을 가지고 나타나는 것을 불가능하게 만든다.그러므로 진화에 목적을 둔 그 같은 창조적 설계는, 배고픔과 두려움, 그러한 미숙한 생명존재들의 영적 선택 영역을 효과적으로 제한하는 시간과 공간의 외부적 통제들을 마찬가지로 제공해 주어야 한다. 인간의 지성이 점점 더 어려운 장벽을 넘는 데 성공함에 따라서, 바로 이 창조적 설계는 또한 종족 유산, 곧 피땀 흘려서 얻은 체험적 지혜가 천천히 쌓이도록 제공했다―다시 말해서, 감소되는 외부 통제들과 증가하는 내부 제한 사이에 균형을 유지하게 만들었다. 

118:8.5 The whole principle of biologic evolution makes it impossible for primitive man to appear on the inhabited worlds with any large endowment of self-restraint. Therefore does the same creative design which purposed evolution likewise provide those external restraints of time and space, hunger and fear, which effectively circumscribe the subspiritual choice range of such uncultured creatures. As man's mind successfully overstrides increasingly difficult barriers, this same creative design has also provided for the slow accumulation of the racial heritage of painfully garnered experiential wisdom-in other words, for the maintenance of a balance between the diminishing external restraints and the augmenting internal restraints.

118:8.6 인간의 문화적 진보, 느린 진화는 그 제동장치―물질적 타성―의 효과를 증명하며, 이것은 위험한 진행 속도를 늦추기 위해 매우 효율적으로 작동한다. 따라서 시간 그 자체는, 인간의 행위를 둘러싸는 다음 장벽에서 때 이르게 벗어나는 결과를 완화시키고 분산시킨다. 문화가 너무 빨리 진보할 때, 물질적 성취가 예배 및 지혜의 진화를 앞지를 때, 이때 문명은 그 속에 퇴보의 씨앗을 품기 때문이다. 체험적 지혜가 빠르게 늘어나서 뒷받침하지 않으면, 그러한 인간 사회는 높아지지만 때 이르게 도달한 수준에서 후퇴할 것이며, 지혜의 공백 기간, “암흑 시대”가 자아의 해방과 자제 사이의 불균형에 대한 거침없는 후퇴를 목격하게 될 것이다.

118:8.6 The slowness of evolution, of human cultural progress, testifies to the effectiveness of that brake―material inertia―which so efficiently operates to retard dangerous velocities of progress. Thus does time itself cushion and distribute the otherwise lethal results of premature escape from the next-encompassing barriers to human action. For when culture advances overfast, when material achievement outruns the evolution of worship-wisdom, then does civilization contain within itself the seeds of retrogression; and unless buttressed by the swift augmentation of experiential wisdom, such human societies will recede from high but premature levels of attainment, and the " dark ages " of the interregnum of wisdom will bear witness to the inexorable restoration of the imbalance between self-liberty and self-control.

118:8.7 칼리가스티아의 사악함은 점진적으로 인간을 해방시키는 시간 조절 장치를 피해 간 데 있다―그것은 그 시대의 필사 지성들이 체험적으로 극복하지 못했던 장벽들, 제한하는 장벽들을 쓸데없이 파괴하였다. 
* 칼리가스티아는 인간과의 혼혈 종족으로 빠른 개혁을 이루려 했다. 시간 조절 장치란 인간의 고난적 삶의 굴레에서 오는 체험을 말한다. 체험적 최상위의 우주 계획은 실제의 삶 속에서 체험을 통해 시간을 극복하는 체험적 지혜를 성취하는 것이다. 

118:8.7 The iniquity of Caligastia was the by-passing of the time governor of progressive human liberation-the gratuitous destruction of restraining barriers, barriers which the mortal minds of those times had not experientially overridden.

118:8.8 시간과 공간의 부분적 단축을 이룰 수 있는 지성은, 바로 이 행동에 의해 제한의 장벽을 넘으려는 대신에 효과적으로 봉사할 수 있는 지혜의 씨앗을 그 자체에 소유하고 있음을 증명한다.

118:8.8 That mind which can effect a partial abridgment of time and space, by this very act proves itself possessed of the seeds of wisdom which can effectively serve in lieu of the transcended barrier of restraint.

118:8.9 루시퍼는 비슷하게 지역 체계 안에서 특정한 자유를 때이르게 달성하는 것을 제한하도록 작용하는 시간 조절 장치를 방해하려고 했다. 빛과 생명 속에 정착한 한 지역 체계는 바로 그 영역이 안정되기 전 시대에 질서를 어지럽히고 파괴적인 많은 기법의 작용을 가능하게 하는 어떤 관점과 통찰력을 체험적으로 달성했다.

118:8.9 Lucifer similarly sought to disrupt the time governor operating in restraint of the premature attainment of certain liberties in the local system. A local system settled in light and life has experientially achieved those viewpoints and insights which make feasible the operation of many techniques that would be disruptive and destructive in the presettled eras of that very realm.

118:8.10 사람이 두려움의 쇠고랑을 떨쳐 버리고, 기계로 대륙과 대양을 연결하고, 기록들로 세대와 세기를 이어갈 때, 확장하는 인간 지혜의 도덕적 명령과 일치하는 가운데 각자 뛰어넘으려는 것 대신에 새롭고 자발적인 제한적 특징을 지닌 통제로 대체해야 한다. 스스로 부과한 이 통제들―공정의 개념과 형제 사랑의 이상―은 인간 문명의 모든 요소 가운데 가장 강력한 것인데도 가장 희미하다. 인간이 감히 동료 인간을 사랑하려 할 때, 통제하는 자비의 옷을 입을 자질을 갖추는 한편, 자신이 받고 싶어 하는 대로, 아니 하나님이 인간 동료를 어떻게 대접할 것이라 생각되는 대로 그들을 대우할 때, 비로소 영적 형제 사랑에 도달한다.

118:8.10 As man shakes off the shackles of fear, as he bridges continents and oceans with his machines, generations and centuries with his records, he must substitute for each transcended restraint a new and voluntarily assumed restraint in accordance with the moral dictates of expanding human wisdom. These self-imposed restraints are at once the most powerful and the most tenuous of all the factors of human civilization-concepts of justice and ideals of brotherhood. Man even qualifies himself for the restraining garments of mercy when he dares to love his fellow men, while he achieves the beginnings of spiritual brotherhood when he elects to mete out to them that treatment which he himself would be accorded, even that treatment which he conceives that God would accord them.

118:8.11 우주의 자동 반응은 안정되어 있고, 어떤 형태로서 우주에서 계속한다. 하나님을 알고 그의 뜻을 행하기를 바라는 자, 영 통찰력을 가진 성격자는, 신성하게 안정되어 있고 영원히 존재한다. 인간의 위대한 우주 모험은 그의 필사 지성이 메카니컬 정적의 안정 상태에서 영적인 원동력의 신성으로 전환하는 데 있으며, 그리고 그는 삶의 각각의 상황에서 “주의 뜻을 이루는 것이 내 뜻입니다”하고 선언하면서, 자기 성격이 내린 결정의 힘과 불변함으로 이 변화를 성취하는데 있다. 

118:8.11 An automatic universe reaction is stable and, in some form, continuing in the cosmos. A personality who knows God and desires to do his will, who has spirit insight, is divinely stable and eternally existent. Man's great universe adventure consists in the transit of his mortal mind from the stability of mechanical statics to the divinity of spiritual dynamics, and he achieves this transformation by the force and constancy of his own personality decisions, in each of life's situations declaring, “It is my will that your will be done.”

9. 우주 메카니즘들 (Universe Mechanisms)

118:9.1  시간과 공간은 총 우주(master universe)의 결합된 하나의 메카니즘이다. 시간과 공간은 무한자가 있는 우주에서 유한한 생명존재들이 함께 공존하기 위한 장치이다. 유한한 생명존재들은 시간과 공간으로 인하여 절대 수준과 효과적으로 차단되어 있다. 그러나 이 차단하는 매체가 없이 어떤 필사자도 존재할 수 없으며, 이 매체는 유한한 행위의 범위를 제한하도록 직접 작용한다. 시간과 공간이 없이 어떤 생명존재도 활동할 수 없지만, 모든 생명존재의 행위는 분명히 시간과 공간의 제한을 받는다. 

118:9.1 Time and space are a conjoined mechanism of the master universe. They are the devices whereby finite creatures are enabled to coexist in the cosmos with the Infinite. Finite creatures are effectively insulated from the absolute levels by time and space. But these insulating media, without which no mortal could exist, operate directly to limit the range of finite action. Without them no creature could act, but by them the acts of every creature are definitely limited.

118:9.2 높은 지성들이 만들어낸 메카니즘은 그 창조 근원을 해방하도록 작용하지만, 모든 종속된 지능 존재의 행위를 어느 정도 어김없이 제한한다. 우주의 생명존재들에게 이 제한은 우주들의 메카니즘 작용으로서 분명해진다. 사람은 구속 받지 않는 자유 의지를 갖지 않는다; 그의 선택 범위에 한계가 있지만, 이 선택의 범위 내에서 그의 의지는 상대적 주권을 행사할 것이다.

118:9.2 Mechanisms produced by higher minds function to liberate their creative sources but to some degree unvaryingly limit the action of all subordinate intelligences. To the creatures of the universes this limitation becomes apparent as the mechanism of the universes. Man does not have unfettered free will; there are limits to his range of choice, but within the radius of this choice his will is relatively sovereign.

118:9.3 필사 성격자의 생명 메카니즘, 즉 인간의 몸은, 필사를 초월한 창조적 설계의 산물이다. 따라서 인간 스스로는 자신을 결코 완전히 통제할 수 없다. 오직 상승하는 인간이 융합한 조절자와 연결하여, 성격(personality) 표현을 위한 메카니즘을 스스로 창조할 때만, 완전한 통제를 성취할 것이다.

118:9.3 The life mechanism of the mortal personality, the human body, is the product of supermortal creative design; therefore it can never be perfectly controlled by man himself. Only when ascending man, in liaison with the fused Adjuster, self-creates the mechanism for personality expression‎, will he achieve perfected control thereof.

118:9.4 대우주는 유기체일 뿐 아니라, 기계적이고 살아 있는 메카니즘이다―최상위의 지성(Supreme Mind)에 의해 활성화된 살아있는 메카니즘이고, 최상위 영과 함께 조율되며, 최상 존재로서 힘과 성격 통일의 최대 수준에서 표현을 찾는다. 그러나 창조된 유한자들이 메카니즘을 부인하는 것은 사실을 부인하고 실체를 무시하는 것이다.

118:9.4 The grand universe is mechanism as well as organism, mechanical and living-a living mechanism activated by a Supreme Mind, co-ordinating with a Supreme Spirit, and finding expression‎ on maximum levels of power and personality unification as the Supreme Being. But to deny the mechanism of the finite creation is to deny fact and to disregard reality.

118:9.5 메카니즘들은 지성의 산물이며, 창조적인 지성은 우주 잠재력과 그 안에서 활동하고 있다. 메카니즘들은 창조자 생각의 정해진 결정체이며, 그들에게 기원을 준 의지적 개념에게 언제나 참된 작용을 한다. 그러나 어떤 메카니즘이라도 그 목적은 그것의 기원에 있고, 그것의 기능 안에 있지 않다. 

118:9.5 Mechanisms are the products of mind, creative mind acting on and in cosmic potentials. Mechanisms are the fixed crystallizations of Creator thought, and they ever function true to the volitional concept that gave them origin. But the purposiveness of any mechanism is in its origin, not in its function.

118:9.6 이러한 메카니즘들은 신(Deity)의 행위를 제한하는 것이라 생각해서는 안 된다; 오히려 바로 이 메카닉들 안에서 신(Deity)은 영원한 표현을 단 한 단계로 성취한 것이 사실이다. 기본적 우주 메카니즘들은 첫째 근원 중심의 절대적 뜻에 반응하여 존재하게 되었고, 따라서 이것들은 무한자의 계획과 완전히 조화를 이루어 영원히 작용할 것이다; 그것들은 정말로 바로 그 계획의 비의지적인 원형이다.

118:9.6 These mechanisms should not be thought of as limiting the action of Deity; rather is it true that in these very mechanics Deity has achieved one phase of eternal expression‎. The basic universe mechanisms have come into existence in response to the absolute will of the First Source and Center, and they will therefore eternally function in perfect harmony with the plan of the Infinite; they are, indeed, the nonvolitional patterns of that very plan.

118:9.7 우리는 파라다이스의 메카니즘이 어떻게 영원한 아들의 성격과 서로 상관되는지 얼마큼 이해한다; 이것은 합동 행위자의 기능이다. 우리는 무제한자의 이론적 메카니즘과 신 절대자의 잠재적 성격에 관하여 우주 절대자가 무슨 작용을 하는지에 대하여 여러 가지 이론이 있다. 그러나 진화하는 최상위와 궁극위의 신들(Deities) 속에서 우리는 어떤 비성격 단계들이 그들의 의지적 짝들과 실제로 뭉쳐지고 있으며, 이처럼 원형과 성격 사이에 새로운 관계가 진화되는 것을 지켜본다.

118:9.7 We understand something of how the mechanism of Paradise is correlated with the personality of the Eternal Son; this is the function of the Conjoint Actor. And we have theories regarding the operations of the Universal Absolute with respect to the theoretical mechanisms of the Unqualified and the potential person of the Deity Absolute. But in the evolving Deities of Supreme and Ultimate we observe that certain impersonal phases are being actually united with their volitional counterparts, and thus there is evolving a new relationship between pattern and person.

118:9.8 과거 영원 속에서 아버지와 아들은 무한한 영의 표현의 일치 안에서 연합을 찾았다. 미래 영원에 만약 시간과 공간의 지역 우주의 창조 아들들과 창조 영들이 바깥 공간 영역에서 창조적 연합을 이룬다면, 그들의 신성한 본성의 통합된 표현으로서 그들의 연합은 무엇을 창조할 것인가? 우리는 새로운 유형의 초월 행정가를 아직 계시되지 않은 궁극 신의 명시를 목격하게 될 것이다. 그러한 존재들은 성격을 가진 창조자, 비성격적 창조 영, 필사-생명존재 체험, 신성한 봉사자의 점진적 성격화의 결합인 고유한 성격 특권을 지닐 것이다. 그들이 성격 및 비성격 실체를 포함하고, 한편 창조자와 생명존재 체험을 통합한다는 점에서 궁극적일 수 있다. 바깥 공간의 우주들에서 활동할 것이라고 가정된 이 삼자일체들(trinities)의 그런 셋째 성격자들이 무슨 속성을 가졌든, 그들은 무한한 영이 우주의 아버지와 영원한 아들과 유지하는 것과 같은 관계를 그들의 아버지 창조자와 어머니 창조자들이 유지할 것이다.

118:9.8 In the eternity of the past the Father and the Son found union in the unity of the expression‎ of the Infinite Spirit. If, in the eternity of the future, the Creator Sons and the Creative Spirits of the local universes of time and space should attain creative union in the realms of outer space, what would their unity create as the combined expression‎ of their divine natures? It may well be that we are to witness a hitherto unrevealed manifestation of Ultimate Deity, a new type of superadministrator. Such beings would embrace unique prerogatives of personality, being the union of personal Creator, impersonal Creative Spirit, mortal-creature experience, and progressive personalization of the Divine Minister. Such beings could be ultimate in that they would embrace personal and impersonal reality, while they would combine the experiences of Creator and creature. Whatever the attributes of such third persons of these postulated functioning trinities of the creations of outer space, they will sustain something of the same relation to their Creator Fathers and their Creative Mothers that the Infinite Spirit does to the Universal Father and the Eternal Son.

118:9.9 최상위 하나님은 모든 우주 체험의 성격화, 모든 유한한 진화의 집중, 모든 인간 실체의 극대화, 우주 지혜의 절정, 시간 세계 은하들의 조화되는 아름다움을 구현한 것이요, 우주 지성이 가진 의미의 진실, 최상의 영 가치를 가진 선이다. 심지어 지금 파라다이스 삼위일체 안에 있는 절대 단계에서 실존적으로 통일되어 있는 것 같이, 최상위 하나님은, 영원한 미래 속에서, 이 많은 유한한 다양성들이 지니고 있는 체험적으로 의미있는 전체를 하나로 합성할 것이다.

118:9.9 God the Supreme is the personalization of all universe experience, the focalization of all finite evolution, the maximation of all creature reality, the consummation of cosmic wisdom, the embodiment of the harmonious beauties of the galaxies of time, the truth of cosmic mind meanings, and the goodness of supreme spirit values. And God the Supreme will, in the eternal future, synthesize these manifold finite diversities into one experientially meaningful whole, even as they are now existentially united on absolute levels in the Paradise Trinity.

10. 섭리의 기능 (Functions of Providence)

118:10.1 섭리는 하나님이 우리를 위하여, 미리, 모든 것을 정했음을 뜻하지 않는다. 하나님이 우리를 너무 사랑해서 그런 일을 할 수 없으니, 그것이 우주의 전제 정치와 조금도 다를 바가 없기 때문이다. 사람은 비교적 선택하는 능력을 가졌다. 신성한 사랑은 인간의 자녀들을, 멋대로 하도록 버려두고 버릇없이 양육하는 그러한 근시안적 사랑도 아니다.

118:10.1 Providence does not mean that God has decided all things for us and in advance. God loves us too much to do that, for that would be nothing short of cosmic tyranny. Man does have relative powers of choice. Neither is the divine love that shortsighted affection which would pamper and spoil the children of men.

118:10.2 아버지와 아들과 영은―삼위일체로서―전능한 최상위가 아니지만, 전능자의 최상성은 결코 이분들 없이 나타날 수 없다. 전능자의 성장은 사실성의 절대자들에게 집중하고, 잠재력의 절대자들에게 근거를 둔다. 그러나 전능한 최상위의 기능은 파라다이스 삼위일체의 기능과 관련을 가진다.

118:10.2 The Father, Son, and Spirit-as the Trinity-are not the Almighty Supreme, but the supremacy of the Almighty can never be manifest without them. The growth of the Almighty is centered on the Absolutes of actuality and predicated on the Absolutes of potentiality. But the functions of the Almighty Supreme are related to the functions of the Paradise Trinity.

118:10.3 최상 존재 안에서, 이 체험하는 신(Deity) 성격은 모든 단계의 우주 활동을 부분적으로 다시 통일하는 듯이 보일 것이다. 따라서, 우리가 삼위일체를 한 분의 하나님으로 보기를 바랄 때, 그리고 이 개념을 현재 알려지고 조직된 대우주에 국한한다면, 우리는 진화하는 최상 존재가 파라다이스 삼위일체의 부분 초상이라는 것을 발견한다. 더 나아가서, 우리는 이 최상위 신이 대우주에서 유한한 물질ㆍ지성ㆍ영을 성격으로 통합한 것으로서 진화하고 있음을 발견한다.

118:10.3 It would appear that, in the Supreme Being, all phases of universe activity are being partially reunited by the personality of this experiential Deity. When, therefore, we desire to view the Trinity as one God, and if we limit this concept to the present known and organized grand universe, we discover that the evolving Supreme Being is the partial portraiture of the Paradise Trinity. And we further find that this Supreme Deity is evolving as the personality synthesis of finite matter, mind, and spirit in the grand universe.

118:10.4 하나님들(Gods)은 속성이 있지만, 삼위일체는 기능이 있고, 삼위일체처럼 섭리는 하나의 기능이며, 이것은 온 우주의 통제, 전반적 비성격 통제의 복합체이며, 전능자의 힘 속에서 통합되고 있는 칠중자(Sevenfold)의 진화 수준으로부터, 궁극위 신(Ultimacy of Deity)의 초월 영역을 거쳐서, 위로 뻗는다.

118:10.4 The Gods have attributes but the Trinity has functions, and like the Trinity, providence is a function, the composite of the other-than-personal overcontrol of the universe of universes, extending from the evolutionary levels of the Sevenfold synthesizing in the power of the Almighty on up through the transcendental realms of the Ultimacy of Deity.

118:10.5 하나님은 각 생물을 한 아이로서 사랑하며, 그 사랑은 만세와 영원을 통해서 각 생물을 감싼다. 섭리는 전체에 관하여 작용하며, 기능이 전체에 관계되는 대로, 어떤 생물의 기능도 다룬다. 어떤 존재에 관하여도 섭리로 간섭하는 것은, 어떤 총체가 진화로 성장하는 데 관계되는 대로 바로 그 존재의 기능이 중요함을 가리킨다. 그러한 전체는 민족 전체, 국가 전체, 행성 전체, 또는 더 높은 전체까지도 될 수 있다. 하나의 성격으로서 생물이 중요한 것이 아닌, 섭리적인 간섭을 일으키는 생물 기능의 중요성이다.

118:10.5 God loves each creature as a child, and that love overshadows each creature throughout all time and eternity. Providence functions with regard to the total and deals with the function of any creature as such function is related to the total. Providential intervention with regard to any being is indicative of the importance of the function of that being as concerns the evolutionary growth of some total; such total may be the total race, the total nation, the total planet, or even a higher total. It is the importance of the function of the creature that occasions providential intervention, not the importance of the creature as a person.

118:10.6 그런데도, 한 성격자로서 아버지는 어느 때라도, 모두 하나님의 뜻에 따라서, 그리고 하나님의 지혜에 어울리게, 하나님의 사랑에 자극받는 대로, 우주 사건들의 흐름 속에 자애로운 손으로 개입한다.

118:10.6 Nevertheless, the Father as a person may at any time interpose a fatherly hand in the stream of cosmic events all in accordance with the will of God and in consonance with the wisdom of God and as motivated by the love of God.

118:10.7 그러나 인간이 섭리라고 부르는 것은 너무나 흔히 자신이 상상하는 결과요, 우연한 상황들이 어쩌다 옆에 놓여 있는 것이다. 그러나 우주 존재의 유한한 영역에서 실재하고 태어나는 한 섭리가 있는데, 참되고 실재화하는 공간의 에너지 연관성, 시간의 움직임들, 지성이 가진 생각들, 성품이 가진 이상들, 영적 본성이 가진 욕구들, 진화하는 성격자들이 가진 목적있는 의지적 행위들이다. 그 물질 영역의 상황들은 최상위와 궁극위가 맞물려 있는 가운데서 최종적 유한한 통합을 찾는다.

118:10.7 But what man calls providence is all too often the product of his own imagination, the fortuitous juxtaposition of the circumstances of chance. There is, however, a real and emerging providence in the finite realm of universe existence, a true and actualizing correlation of the energies of space, the motions of time, the thoughts of intellect, the ideals of character, the desires of spiritual natures, and the purposive volitional acts of evolving personalities. The circumstances of the material realms find final finite integration in the interlocking presences of the Supreme and the Ultimate.

118:10.8 대우주(grand universe)의 메카니즘이 지성의 전반적 통제를 통해 마지막으로 정밀한 점까지 완전해짐으로서, 생명존재(creature)의 지성(mind)이 영(spirit)과 완전히 통합됨을 통해 신성한 완전함에 올라가게 되면서, 그리고 그 결과로 이 모든 우주 현상의 한 실제 통일자로서 최상위(Supreme)가 솟아나게 되면서, 그렇게 섭리는 점점 더 식별할 수 있게 된다. 

118:10.8 As the mechanisms of the grand universe are perfected to a point of final precision through the overcontrol of mind, and as creature mind ascends to the perfection of divinity attainment through perfected integration with spirit, and as the Supreme consequently emerges as an actual unifier of all these universe phenomena, so does providence become increasingly discernible.

118:10.9 진화 세계에서 놀랍게 우연한 어떤 조건들이 때때로 지배하는 것은 서서히 솟아나는 최상위(Supreme)의 존재 때문일 수 있고, 그의 미래 우주 활동을 미리 맛보는 것이다. 필사자가 섭리라고 부르고 싶어 하는 것들의 대부분은 섭리가 아니다; 그러한 문제들에 대한 판단은, 삶의 상황들의 참된 의미까지 멀리 내다보는 시력이 부족함으로 인해 매우 지장을 받는다. 필사자가 행운이라고 부르고 싶어 하는 많은 것은 정말로 불운일 수 있다; 벌어들이지 않은 여가와 받을 자격이 없는 재산을 주는 행운의 미소는 인간의 고통 가운데 가장 큰 것일 수 있다; 고통받는 어느 필사자에게 시련을 퍼붓는, 잔인하게 보이는 부당한 운명은, 실제로 물렁한 쇠처럼 미숙한 성격을 강철같이 단련된 참된 성품으로 변화시키는, 단련의 불일 수 있다. 

118:10.9 Some of the amazingly fortuitous conditions occasionally prevailing on the evolutionary worlds may be due to the gradually emerging presence of the Supreme, the foretasting of his future universe activities. Most of what a mortal would call providential is not; his judgment of such matters is very handicapped by lack of farsighted vision into the true meanings of the circumstances of life. Much of what a mortal would call good luck might really be bad luck; the smile of fortune that bestows unearned leisure and undeserved wealth may be the greatest of human afflictions; the apparent cruelty of a perverse fate that heaps tribulation upon some suffering mortal may in reality be the tempering fire that is transmuting the soft iron of immature personality into the tempered steel of real character.

118:10.10 진화하는 우주들에 한 섭리가 있고, 진화하는 우주들의 목적을 파악하기까지 생명존재들이 능력을 얻고, 바로 그 정도까지 그들은 그 섭리를 발견할 수 있다. 우주의 목적을 식별하는 완벽한 능력은 그 생명존재가 진화로 완성되는 것과 같으며, 달리 말하면, 불완전한 우주들의 현재 상태의 한계 안에서 최상위(Supreme)에 도달한 것으로서 표현될 수 있다.

118:10.10 There is a providence in the evolving universes, and it can be discovered by creatures to just the extent that they have attained capacity to perceive the purpose of the evolving universes. Complete capacity to discern universe purposes equals the evolutionary completion of the creature and may otherwise be expressed as the attainment of the Supreme within the limits of the present state of the incomplete universes.

118:10.11 아버지의 사랑은 개인의 마음속에서, 모든 다른 개인의 행위나 반응에 상관없이, 직접 작용한다. 그 관계―사람과 하나님―은 개인적이다. 신(Deity)의 비성격 계심(전능한 최상위와 파라다이스 삼위일체)은 부분에 대해서가 아니라 전체에 대한 관심을 나타낸다. 최상위 지배(Supremacy)가 전반적으로 통제한다는 섭리는 유한한 운명에 도달하는 데 우주에서 진보하는 연속된 부분으로서 갈수록 더 분명해진다. 체계들, 별자리들, 지역 우주들, 초우주들이 빛과 생명 속에 정착됨에 따라서, 최상위(Supreme)는 벌어지고 있는 모든 사건을 뜻있게 관련시키는 자로서 점점 더 솟아나며, 한편 궁극위는 만물의 초월 통일자로서 차츰차츰 솟아난다. 

118:10.11 The love of the Father operates directly in the heart of the individual, independent of the actions or reactions of all other individuals; the relationship is personal―man and God. The impersonal presence of Deity (Almighty Supreme and Paradise Trinity) manifests regard for the whole, not for the part. The providence of the overcontrol of Supremacy becomes increasingly apparent as the successive parts of the universe progress in the attainment of finite destinies. As the systems, constellations, universes, and superuniverses become settled in light and life, the Supreme increasingly emerges as the meaningful correlator of all that is transpiring, while the Ultimate gradually emerges as the transcendental unifier of all things.

118:10.12 처음에 진화하는 세계에서 물질 체제의 자연 현상과 인간의 개인적 소망은 흔히 반대되는 듯이 보인다. 진화 세계에서 일어나는 많은 것은 오히려 필사 인간이 이해하기 어렵다―자연법칙은 너무나 흔히 겉보기에 모질고 무정하며, 인간이 이해하는 참되고 아름답고 선한 모든 것에 관여하지 않는다. 그러나 행성이 발전하는 과정에서 인류가 진보함에 따라서, 우리는 이 관점이 다음 요인 때문에 수정됨을 지켜본다:

118:10.12 In the beginnings on an evolutionary world the natural occurrences of the material order and the personal desires of human beings often appear to be antagonistic. Much that takes place on an evolving world is rather hard for mortal man to understand-natural law is so often apparently cruel, heartless, and indifferent to all that is true, beautiful, and good in human comprehension. But as humanity progresses in planetary development, we observe that this viewpoint is modified by the following factors:

1. 인간의 높아지는 비전(vision)― 그가 사는 세계를 이해하는 것이 증대되는 것이다; 그것은 시간 세계의 물질적 사실을 이해하는 확대된 능력, 의미있는 사상들에 대한 사고(思考), 영적 통찰력을 가진 가치있는 사상들이다. 사람들이 오직 물리적 본성의 사물로 잣대를 재는 한, 그들은 결코 시간과 공간 속에서 통합을 찾을 희망이 결코 없다. 

118:10.13 Man's augmenting vision-his increased understanding of the world in which he lives; his enlarging capacity for the comprehension of the material facts of time, the meaningful ideas of thought, and the valuable ideals of spiritual insight. As long as men measure only by the yardstick of the things of a physical nature, they can never hope to find unity in time and space.

2. 인간의 통제가 증가하는 것은―물질세계의 법칙에 대한 지식이 누적되는 것과, 영적 존재의 목적, 이 두가지 실체가 조율되어진 철학적 가능성이다. 인간, 야만인은 자연력의 공격을 받고서 무력했고, 자신의 내면속에 있는 두려움에 불쌍하게 지배되어 노예 같았다. 반문명화된(semicivilized) 사람은 자연 영역의 비밀이 쌓인 창고를 비로소 열고 있으며, 과학은 느리지만 효과 있게 미신을 깨뜨리고 있고, 한편 동시에 철학의 의미와 참된 영적 체험의 가치를 이해하기 위하여, 새롭고 확대된 사실적 기초를 마련해 주고 있다. 문명화된 사람은 언젠가 행성의 자연력을 비교적 통달하는 일을 성취할 것이다. 그의 마음 속에 있는 하나님의 사랑은 동료 인간을 위한 사랑으로 실질적으로 쏟아낼 것이며, 한편 인간 존재의 가치는 필사자 능력의 한계들에 가까이 갈 것이다.

118:10.14 Man's increasing control―the gradual accumulation of the knowledge of the laws of the material world, the purposes of spiritual existence, and the possibilities of the philosophic co-ordination of these two realities. Man, the savage, was helpless before the onslaughts of natural forces, was slavish before the cruel mastery of his own inner fears. Semicivilized man is beginning to unlock the storehouse of the secrets of the natural realms, and his science is slowly but effectively destroying his superstitions while at the same time providing a new and enlarged factual basis for the comprehension of the meanings of philosophy and the values of true spiritual experience. Man, the civilized, will someday achieve relative mastery of the physical forces of his planet; the love of God in his heart will be effectively outpoured as love for his fellow men, while the values of human existence will be nearing the limits of mortal capacity.

3. 인간의 우주 통합―인간의 통찰력이 증가되고 인간의 체험적 성취의 증가가 더해지면서, 최상위의 뜻(Supremacy)을 통합하는 존재―파라다이스 삼위일체인 최상 존재―와 더욱 조화되도록 인간을 데려간다. 바로 이것이 빛과 생명 속에 오랫동안 정착된 세계들에서 최상위의 통치권을 확립한다. 그렇게 진보된 행성들은 정말로 조화의 시(詩)요, 우주 진리를 추구함으로 얻은 선, 성취한 선의 아름다움을 나타내는 그림이다. 그러한 일이 한 행성에서 일어날 수 있다면, 이때 대우주에서 한 체계와 더 높은 단위로, 그들도 또한 유한한 성장 잠재성이 소모되었음을 가리키는 정착된 상태에 도달함에 따라서, 더욱 위대한 일이 일어날 수 있다. 

118:10.15 Man's universe integration-the increase of human insight plus the increase of human experiential achievement brings him into closer harmony with the unifying presences of Supremacy-Paradise Trinity and Supreme Being. And this is what establishes the sovereignty of the Supreme on the worlds long settled in light and life. Such advanced planets are indeed poems of harmony, pictures of the beauty of achieved goodness attained through the pursuit of cosmic truth. And if such things can happen to a planet, then even greater things can happen to a system and the larger units of the grand universe as they too achieve a settledness indicating the exhaustion of the potentials for finite growth.

118:10.16 이 진보된 체제에 속하는 행성에서, 섭리는 하나의 사실이 되었고, 생명의 상황들은 서로 관련되지만, 이것은 인간이 세상의 물질 문제를 지배하게 되었을 뿐 아니라 또한 우주의 경향을 따라서 살기 시작했기 때문이다; 그는 우주의 아버지께 도달하기까지 최상위의 길을 따르고 있다. 

118:10.16 On a planet of this advanced order, providence has become an actuality, the circumstances of life are correlated, but this is not only because man has come to dominate the material problems of his world; it is also because he has begun to live according to the trend of the universes; he is following the pathway of Supremacy to the attainment of the Universal Father.

118:10.17 하나님의 나라는 사람들의 마음속에 있다. 이 나라가 한 세계의 각 사람 마음속에서 사실이 될 때, 이때 하나님의 통치는 그 행성에서 사실이 된다; 이것은 최상 존재의 통치권이 이루어진 것이다.

118:10.17 The kingdom of God is in the hearts of men, and when this kingdom becomes actual in the heart of every individual on a world, then God's rule has become actual on that planet; and this is the attained sovereignty of the Supreme Being.

118:10.18 시간 세계에서 섭리를 깨달으려면, 사람은 완전을 성취하는 과제를 마쳐야 한다. 그러나 만물의 아버지를 추구하는 길에서 하나님을 아는 필사자의 전진을 위하여, 선하든 악하든, 만물이 함께 일한다는 우주의 사실을 곰곰이 생각할 때, 사람은 지금도 이 섭리의 영원한 의미를 미리 맛볼 수 있다.

118:10.18 To realize providence in time, man must accomplish the task of achieving perfection. But man can even now foretaste this providence in its eternity meanings as he ponders the universe fact that all things, be they good or evil, work together for the advancement of God-knowing mortals in their quest for the Father of all.

118:10.19 사람이 물질인 것으로부터 영적인 것에 이르기까지 위로 손을 뻗을 때, 갈수록 더 사람은 섭리를 알아볼 수 있게 된다. 완성된 영적 통찰력에 이르는 것은 상승하는 성격자로 하여금, 이때까지 혼돈이었던 것 속에서 조화를 탐지할 수 있게 만든다. 심지어 모론시아 모타(morontia mota)조차 이 방향 속에서 진정한 진보를 나타낸다. 

118:10.19 Providence becomes increasingly discernible as men reach upward from the material to the spiritual. The attainment of completed spiritual insight enables the ascending personality to detect harmony in what was theretofore chaos. Even morontia mota represents a real advance in this direction.

118:10.20 섭리는 완성되지 않은 우주들 안에서 완성되지 않은 최상위의 부분적 통제 안에 있으며, 그러므로 늘 다음과 같을 수 밖에 없다: 

118:10.20 Providence is in part the overcontrol of the incomplete Supreme manifested in the incomplete universes, and it must therefore ever be:

1. 부분적이다―최상 존재의 현실화가 완성되지 않았기 때문이다. 그리고

118:10.21.1. Partial-due to the incompleteness of the actualization of the Supreme Being, and

2. 예측할 수 없다―생명존재의 태도 속에 변동이 있기 때문에. 항상 그 수준에 따라서 다양해지며, 따라서 최상위 안에서 누가봐도 알 수 있는 다양한 상호간의 반응이 일어난다.

118:10.22.2. Unpredictable-due to the fluctuations in creature attitude, which ever varies from level to level, thus causing apparently variable reciprocal response in the Supreme.

118:10.23 인간이 삶의 상황들에서 섭리의 간섭이 있기를 기도할 때, 많은 경우에 있어서 그들의 기도에 대한 응답은 삶을 향한 그들 자신의 변화된 태도이다. 섭리는 변덕스럽지 않고, 환상이나 요술도 아니다. 섭리는 유한한 우주들의 강력한 주권자가 천천히, 확실히 솟아나는 것이며, 진화하는 인간은 우주에서 진보하면서 때때로 그의 위엄 있는 존재를 탐지한다. 섭리는 영원의 목표를 향한 공간의 은하들과 시간의 성격자들의 확실하고 확실한 행진이며, 처음에는 최상위 안에서, 다음에는 궁극위 안에서, 그리고 아마도 절대자 안에서이다. 그리고 무한대 안에 우리는 같은 섭리가 있다고 믿으며, 따라서 이것은 우주들에 대한 우주들의 우주적 파노라마의 동기를 부여하는 파라다이스 삼위일체의 의지, 행동, 목적이다.  

118:10.23 When men pray for providential intervention in the circumstances of life, many times the answer to their prayer is their own changed attitudes toward life. But providence is not whimsical, neither is it fantastic nor magical. It is the slow and sure emergence of the mighty sovereign of the finite universes, whose majestic presence the evolving creatures occasionally detect in their universe progressions. Providence is the sure and certain march of the galaxies of space and the personalities of time toward the goals of eternity, first in the Supreme, then in the Ultimate, and perhaps in the Absolute. And in infinity we believe there is the same providence, and this is the will, the actions, the purpose of the Paradise Trinity thus motivating the cosmic panorama of universes upon universes.

118:10.24 [유란시아에서 잠시 머무르는 한 막강한 메신저가 후원하였다.]

118:10.24 [Sponsored by a Mighty Messenger temporarily sojourning on Urantia.]