Ch1-1-2(神與被造世界的關係)

（二）神與被造世界的關係
1.2 The Relationship between God and the Universe

我們已經知道每一個被造物均為神的實體對象，
We have learned that every creation is God's substantial object partner,
是被分立為相似於無形主體神之二性性相的實體。
formed in His likeness as a discrete projection of His dual characteristics.
相對於萬物而言, 神以無形的主體存在。
God exists as the incorporeal subject partner to all beings.
人是神的形象之實體對象，
Human beings are object partners embodied at the level of image,
除了人以外的被造物則是象徵的實體對象，
and the rest of creation are object partners embodied at the level of symbol.
這實體對象被稱為形象的個性真理體, 以及象徵的個性真理體.
These object partners are called individual embodiments of truth in image and individual embodiments of truth in symbol.

而個性真理體分別展現出神的二性性相.
Individual embodiments of truth are discrete manifestations of the dual characteristics of God.
因此, 他們可以大概地區分為兩大類:
Therefore, they can be distinguished broadly into two classes:
具有相似於神的本性相及男性格的陽性
those of yang qualities which resemble the original internal nature and masculinity of God,
以及具有相似於神的本形狀及女性格的陰性
and those of yin qualities which resemble the original external form and femininity of God.
雖然個性真理體不外乎就是這二者其中之一
Although individual embodiments of truth belong to either of these two classes,
但是因為所有的被造物都是神的實體對象,
since they are all substantial object partners to God –
也就是相似於祂的本性相與本形狀
resembling His original internal nature and original external form –
所以, 他們自體當中也同樣具備了性相與形狀的二性性相，同時也具備陽性與陰性的二性性相。
they each possess within themselves both internal nature and external form, and likewise both yang and yin.

根據我們對二性性相的了解,
In light of our understanding of the dual characteristics,
神和宇宙的關係可以概括如下:
the relationship between God and the universe can be summarized thus:
整個宇宙就是神的實體對象
The universe as a whole is a substantial object partner to God.
被造世界是無形主體神的二性性相，根據創造原理，象徵地或形象地實體分立的個性真理體所構成之神的實體對象。
It is composed of individual embodiments of truth, each a unique manifestation of the dual characteristics of God at either the level of image or of symbol, as governed by the Principle of Creation.
根據神的二性性相,神所具有的一切特質, 分別顯現在各種不同的人種身上, 每一人種都是神的形象性實體的實體對象,
The myriad qualities of God, in their duality, are apportioned into diverse human beings, each an incarnate object partner at the level of image.
而神的這些特質, 也顯現在所有一切創造物(萬物)上, 而每一種創造物都是神的象徵性實體的實體對象.
These qualities are also apportioned into all the diverse things of creation, each an embodied object partner at the level of symbol.
因此，神與被造世界之間的關係，就如同性相與形狀，
The relationship between God and the universe is similar to that between internal nature and external form.
有內與外、原因與結果、縱與橫、主體與對象等二性性相的相對關係。
It is a mutual relationship like that between dual characteristics:
internal and external, cause and result, vertical and horizontal, subject partner and object partner, and so forth.

現在，我們由創造原理的觀點，察看東洋哲學的中心─易學的根本概念。
Finally, from the viewpoint of the Principle of Creation, let us investigate the metaphysical concept at the root of East Asian philosophy which is based on the Book of Changes (I Ching).
易學是主張以太極（無極）為宇宙的根本，
There, the origin of the universe is the Great Ultimate (Ultimate Void).
由太極生成陰陽，
From the Great Ultimate arose yang and yin,
由陰陽生成金木水火土五行，
from yang and yin came forth the Five Agents - metal, wood, water, fire and earth –
由五行生成萬物。
and from the Five Agents all things came into existence.7
並把陰陽稱為道（一陰一陽謂之道），
Yang and yin together are called the Way (Tao), or as the Book of Changes states, "One yang and one yin: this is the Way."8
其道即為聖言（道也者，言也）。
The Way is traditionally defined as the Word.
綜合上述內容，即表示太極生成陰陽，即聖言，
To put all this together, from the Great Ultimate arose yang and yin, or the Word,
由此聖言生成萬物。
and all things came into being based on the Word.
因此，即表示太極為一切存在的第一原因，
Accordingly, the Great Ultimate is the First Cause of all existing beings,
陰陽統一的核心與中和的主體。
the integral nucleus and harmonious subject partner of yang and yin.

在約翰福音一章１～３節所記載的，道（聖言）就是神，萬物皆是藉著道創造
It is written in the Gospel of John that "the Word was with God, and the Word was God,"9(John 1:1-3)CEV|KJ|NI
and that all things were made through the Word.
若將以上內容與易經的根本主張互相比較的話,
Comparing this to the metaphysics rooted in the Book of Changes,
即可明瞭這世界陰陽中和主體的太極，就是二性性相中和主體的神。這種說法是極為妥當的。
we can surmise that the Great Ultimate, as the harmonious source of yang and yin or the Word,
is none other than God who, as we have seen, is the harmonious subject partner of dual characteristics.
根據創造原理, 聖言是由二性性相形成，因此，聖言所創造的被造物也必由二性性相形成。
According to the Principle of Creation, the fact that everything created through the Word has dual characteristics shows that the Word itself consists of dual characteristics.

總結來說, 易經所主張的—陽加陰即是聖言---這是令人信服的.
Consequently, the claim made in the Book of Changes that yang and yin together are the Word is valid.
不過，易學僅以陰陽為中心觀察存在界，
However, this East Asian metaphysics observes the universe exclusively from the viewpoint of yang and yin
卻不知萬物世界均具備性相與形狀的事實，
wh ile failing to recognize that all things also possess internal nature and external form.
因此，只闡明了太極為陰陽的中和主體，
Therefore, although it reveals that the Great Ultimate is the subject partner of harmonious yang and yin,
無法明白太極同時也是本性相與本形狀二性性相的中和主體。
it fails to show that the Great Ultimate is also the subject partner of harmonious original internal nature and original external form.
故無法明瞭關於太極為人格神之事實。
Hence, it does not comprehend that the Great Ultimate is a God with personality.

現在，我們可瞭解東洋哲學之根本的易學，是唯有藉著創造原理方能解明的事實。
We have learned that the root concept of East Asian philosophy as based on the Book of Changes can be fully elucidated only with the help of the Principle of Creation.
近來中醫學逐漸提高其權威，
In recent years, Oriental medicine has become recognized to an increasing degree throughout the world.
其成功也是因為立足於以陰陽為中心之創造原理的根據上之緣故。
Its success is due to the fact that its founding principles, which focus upon the concepts of yang and yin, are in accordance with the Principle of Creation.