I find my earliest memories covering the anachronistic5 features of a previous incarnation. Clear recollections came to me of a distant life, a yogi 1-3 amidst the Himalayan snows. These glimpses of the past, by some dimensionless link, also afforded me a glimpse of the future.
The helpless humiliations of infancy6 are not banished7 from my mind. I was resentfully conscious of not being able to walk or express myself freely. Prayerful surges arose within me as I realized my bodily impotence. My strong emotional life took silent form as words in many languages. Among the inward confusion of tongues, my ear gradually accustomed itself to the circumambient Bengali syllables9 of my people. The beguiling10 scope of an infant's mind! adultly considered limited to toys and toes.
Psychological ferment12 and my unresponsive body brought me to many obstinate13 crying-spells. I recall the general family bewilderment at my distress14. Happier memories, too, crowd in on me: my mother's caresses15, and my first attempts at lisping phrase and toddling16 step. These early triumphs, usually forgotten quickly, are yet a natural basis of self-confidence.
My far-reaching memories are not unique. Many yogis are known to have retained their self-consciousness without interruption by the dramatic transition to and from "life" and "death." If man be solely17 a body, its loss indeed places the final period to identity. But if prophets down the millenniums spake with truth, man is essentially18 of incorporeal19 nature. The persistent20 core of human egoity is only temporarily allied21 with sense perception.
Although odd, clear memories of infancy are not extremely rare. During travels in numerous lands, I have listened to early recollections from the lips of veracious22 men and women.
I was born in the last decade of the nineteenth century, and passed my first eight years at Gorakhpur. This was my birthplace in the United Provinces of northeastern India. We were eight children: four boys and four girls. I, Mukunda Lal Ghosh 1-4, was the second son and the fourth child.
Father and Mother were Bengalis, of the kshatriya caste. 1-5 Both were blessed with saintly nature. Their mutual23 love, tranquil24 and dignified25, never expressed itself frivolously26. A perfect parental27 harmony was the calm center for the revolving28 tumult29 of eight young lives.
Father, Bhagabati Charan Ghosh, was kind, grave, at times stern. Loving him dearly, we children yet observed a certain reverential distance. An outstanding mathematician31 and logician32, he was guided principally by his intellect. But Mother was a queen of hearts, and taught us only through love. After her death, Father displayed more of his inner tenderness. I noticed then that his gaze often metamorphosed into my mother's.
In Mother's presence we tasted our earliest bitter-sweet acquaintance with the scriptures33. Tales from the mahabharata and ramayana 1-6 were resourcefully summoned to meet the exigencies34 of discipline. Instruction and chastisement35 went hand in hand.
A daily gesture of respect to Father was given by Mother's dressing36 us carefully in the afternoons to welcome him home from the office. His position was similar to that of a vice-president, in the Bengal-Nagpur Railway, one of India's large companies. His work involved traveling, and our family lived in several cities during my childhood.
Mother held an open hand toward the needy38. Father was also kindly39 disposed, but his respect for law and order extended to the budget. One fortnight Mother spent, in feeding the poor, more than Father's monthly income.
"All I ask, please, is to keep your charities within a reasonable limit." Even a gentle rebuke40 from her husband was grievous to Mother. She ordered a hackney carriage, not hinting to the children at any disagreement.
We broke into astounded42 lamentations. Our maternal43 uncle arrived opportunely44; he whispered to Father some sage counsel, garnered45 no doubt from the ages. After Father had made a few conciliatory remarks, Mother happily dismissed the cab. Thus ended the only trouble I ever noticed between my parents. But I recall a characteristic discussion.
"Please give me ten rupees for a hapless woman who has just arrived at the house." Mother's smile had its own persuasion46.
"Why ten rupees? One is enough." Father added a justification47: "When my father and grandparents died suddenly, I had my first taste of poverty. My only breakfast, before walking miles to my school, was a small banana. Later, at the university, I was in such need that I applied48 to a wealthy judge for aid of one rupee per month. He declined, remarking that even a rupee is important."
"How bitterly you recall the denial of that rupee!" Mother's heart had an instant logic11. "Do you want this woman also to remember painfully your refusal of ten rupees which she needs urgently?"
"You win!" With the immemorial gesture of vanquished49 husbands, he opened his wallet. "Here is a ten-rupee note. Give it to her with my good will."
Father tended to first say "No" to any new proposal. His attitude toward the strange woman who so readily enlisted50 Mother's sympathy was an example of his customary caution. Aversion to instant acceptance- typical of the French mind in the West-is really only honoring the principle of "due reflection." I always found Father reasonable and evenly balanced in his judgments51. If I could bolster52 up my numerous requests with one or two good arguments, he invariably put the coveted53 goal within my reach, whether it were a vacation trip or a new motorcycle.
Father was a strict disciplinarian to his children in their early years, but his attitude toward himself was truly Spartan54. He never visited the theater, for instance, but sought his recreation in various spiritual practices and in reading the bhagavad gita. 1-7 Shunning55 all luxuries, he would cling to one old pair of shoes until they were useless. His sons bought automobiles56 after they came into popular use, but Father was always content with the trolley57 car for his daily ride to the office. The accumulation of money for the sake of power was alien to his nature. Once, after organizing the Calcutta Urban Bank, he refused to benefit himself by holding any of its shares. He had simply wished to perform a civic58 duty in his spare time.
Several years after Father had retired59 on a pension, an English accountant arrived to examine the books of the Bengal-Nagpur Railway Company. The amazed investigator60 discovered that Father had never applied for overdue61 bonuses.
"He did the work of three men!" the accountant told the company. "He has rupees 125,000 (about $41,250.) owing to him as back compensation." The officials presented Father with a check for this amount. He thought so little about it that he overlooked any mention to the family. Much later he was questioned by my youngest brother Bishnu, who noticed the large deposit on a bank statement.
"Why be elated by material profit?" Father replied. "The one who pursues a goal of evenmindedness is neither jubilant with gain nor depressed62 by loss. He knows that man arrives penniless in this world, and departs without a single rupee."
father1
FATHER
Bhagabati Charan Ghosh
A Disciple of Lahiri Mahasaya
Early in their married life, my parents became disciples63 of a great master, Lahiri Mahasaya of Benares. This contact strengthened Father's naturally ascetical temperament64. Mother made a remarkable65 admission to my eldest66 sister Roma: "Your father and myself live together as man and wife only once a year, for the purpose of having children."
Father first met Lahiri Mahasaya through Abinash Babu, 1-8 an employee in the Gorakhpur office of the Bengal-Nagpur Railway. Abinash instructed my young ears with engrossing67 tales of many Indian saints. He invariably concluded with a tribute to the superior glories of his own guru.
"Did you ever hear of the extraordinary circumstances under which your father became a disciple of Lahiri Mahasaya?"
It was on a lazy summer afternoon, as Abinash and I sat together in the compound of my home, that he put this intriguing68 question. I shook my head with a smile of anticipation69.
"Years ago, before you were born, I asked my superior officer-your father-to give me a week's leave from my Gorakhpur duties in order to visit my guru in Benares. Your father ridiculed70 my plan.
"'Are you going to become a religious fanatic71?' he inquired. 'Concentrate on your office work if you want to forge ahead.'
"Sadly walking home along a woodland path that day, I met your father in a palanquin. He dismissed his servants and conveyance72, and fell into step beside me. Seeking to console me, he pointed73 out the advantages of striving for worldly success. But I heard him listlessly. My heart was repeating: 'Lahiri Mahasaya! I cannot live without seeing you!'
"Our path took us to the edge of a tranquil field, where the rays of the late afternoon sun were still crowning the tall ripple74 of the wild grass. We paused in admiration75. There in the field, only a few yards from us, the form of my great guru suddenly appeared! 1-9
"'Bhagabati, you are too hard on your employee!' His voice was resonant76 in our astounded ears. He vanished as mysteriously as he had come. On my knees I was exclaiming, 'Lahiri Mahasaya! Lahiri Mahasaya!' Your father was motionless with stupefaction for a few moments.
"'Abinash, not only do I give you leave, but I give myself leave to start for Benares tomorrow. I must know this great Lahiri Mahasaya, who is able to materialize himself at will in order to intercede77 for you! I will take my wife and ask this master to initiate78 us in his spiritual path. Will you guide us to him?'
"'Of course.' Joy filled me at the miraculous79 answer to my prayer, and the quick, favorable turn of events.
"The next evening your parents and I entrained for Benares. We took a horse cart the following day, and then had to walk through narrow lanes to my guru's secluded80 home. Entering his little parlor81, we bowed before the master, enlocked in his habitual82 lotus posture83. He blinked his piercing eyes and leveled them on your father.
"'Bhagabati, you are too hard on your employee!' His words were the same as those he had used two days before in the Gorakhpur field. He added, 'I am glad that you have allowed Abinash to visit me, and that you and your wife have accompanied him.'
"To their joy, he initiated84 your parents in the spiritual practice of Kriya Yoga. 1-10 Your father and I, as brother disciples, have been close friends since the memorable85 day of the vision. Lahiri Mahasaya took a definite interest in your own birth. Your life shall surely be linked with his own: the master's blessing86 never fails."
Lahiri Mahasaya left this world shortly after I had entered it. His picture, in an ornate frame, always graced our family altar in the various cities to which Father was transferred by his office. Many a morning and evening found Mother and me meditating87 before an improvised88 shrine89, offering flowers dipped in fragrant90 sandalwood paste. With frankincense and myrrh as well as our united devotions, we honored the divinity which had found full expression in Lahiri Mahasaya.
His picture had a surpassing influence over my life. As I grew, the thought of the master grew with me. In meditation91 I would often see his photographic image emerge from its small frame and, taking a living form, sit before me. When I attempted to touch the feet of his luminous92 body, it would change and again become the picture. As childhood slipped into boyhood, I found Lahiri Mahasaya transformed in my mind from a little image, cribbed in a frame, to a living, enlightening presence. I frequently prayed to him in moments of trial or confusion, finding within me his solacing93 direction. At first I grieved because he was no longer physically94 living. As I began to discover his secret omnipresence, I lamented95 no more. He had often written to those of his disciples who were over-anxious to see him: "Why come to view my bones and flesh, when I am ever within range of your kutastha (spiritual sight)?"
I was blessed about the age of eight with a wonderful healing through the photograph of Lahiri Mahasaya. This experience gave intensification96 to my love. While at our family estate in Ichapur, Bengal, I was stricken with Asiatic cholera97. My life was despaired of; the doctors could do nothing. At my bedside, Mother frantically98 motioned me to look at Lahiri Mahasaya's picture on the wall above my head.
"Bow to him mentally!" She knew I was too feeble even to lift my hands in salutation. "If you really show your devotion and inwardly kneel before him, your life will be spared!"
I gazed at his photograph and saw there a blinding light, enveloping99 my body and the entire room. My nausea100 and other uncontrollable symptoms disappeared; I was well. At once I felt strong enough to bend over and touch Mother's feet in appreciation101 of her immeasurable faith in her guru. Mother pressed her head repeatedly against the little picture.
"O Omnipresent Master, I thank thee that thy light hath healed my son!"
I realized that she too had witnessed the luminous blaze through which I had instantly recovered from a usually fatal disease.
One of my most precious possessions is that same photograph. Given to Father by Lahiri Mahasaya himself, it carries a holy vibration102. The picture had a miraculous origin. I heard the story from Father's brother disciple, Kali Kumar Roy.
It appears that the master had an aversion to being photographed. Over his protest, a group picture was once taken of him and a cluster of devotees, including Kali Kumar Roy. It was an amazed photographer who discovered that the plate which had clear images of all the disciples, revealed nothing more than a blank space in the center where he had reasonably expected to find the outlines of Lahiri Mahasaya. The phenomenon was widely discussed.
A certain student and expert photographer, Ganga Dhar Babu, boasted that the fugitive103 figure would not escape him. The next morning, as the guru sat in lotus posture on a wooden bench with a screen behind him, Ganga Dhar Babu arrived with his equipment. Taking every precaution for success, he greedily exposed twelve plates. On each one he soon found the imprint104 of the wooden bench and screen, but once again the master's form was missing.
With tears and shattered pride, Ganga Dhar Babu sought out his guru. It was many hours before Lahiri Mahasaya broke his silence with a pregnant comment:
"I am Spirit. Can your camera reflect the omnipresent Invisible?"
"I see it cannot! But, Holy Sir, I lovingly desire a picture of the bodily temple where alone, to my narrow vision, that Spirit appears fully8 to dwell."
"Come, then, tomorrow morning. I will pose for you."
Again the photographer focused his camera. This time the sacred figure, not cloaked with mysterious imperceptibility, was sharp on the plate. The master never posed for another picture; at least, I have seen none.
The photograph is reproduced in this book. Lahiri Mahasaya's fair features, of a universal cast, hardly suggest to what race he belonged. His intense joy of God-communion is slightly revealed in a somewhat enigmatic smile. His eyes, half open to denote a nominal105 direction on the outer world, are half closed also. Completely oblivious106 to the poor lures107 of the earth, he was fully awake at all times to the spiritual problems of seekers who approached for his bounty108.
Shortly after my healing through the potency109 of the guru's picture, I had an influential110 spiritual vision. Sitting on my bed one morning, I fell into a deep reverie.
"What is behind the darkness of closed eyes?" This probing thought came powerfully into my mind. An immense flash of light at once manifested to my inward gaze. Divine shapes of saints, sitting in meditation posture in mountain caves, formed like miniature cinema pictures on the large screen of radiance within my forehead.
"We are the Himalayan yogis." The celestial112 response is difficult to describe; my heart was thrilled.
"Ah, I long to go to the Himalayas and become like you!" The vision vanished, but the silvery beams expanded in ever-widening circles to infinity113.
"I am Iswara.1-11 I am Light." The voice was as murmuring clouds.
"I want to be one with Thee!"
Out of the slow dwindling115 of my divine ecstasy116, I salvaged117 a permanent legacy118 of inspiration to seek God. "He is eternal, ever-new Joy!" This memory persisted long after the day of rapture119.
Another early recollection is outstanding; and literally120 so, for I bear the scar to this day. My elder sister Uma and I were seated in the early morning under a neem tree in our Gorakhpur compound. She was helping121 me with a Bengali primer, what time I could spare my gaze from the near-by parrots eating ripe margosa fruit. Uma complained of a boil on her leg, and fetched a jar of ointment122. I smeared123 a bit of the salve on my forearm.
"Why do you use medicine on a healthy arm?"
"Well, Sis, I feel I am going to have a boil tomorrow. I am testing your ointment on the spot where the boil will appear."
"Sis, don't call me a liar until you see what happens in the morning." Indignation filled me.
Uma was unimpressed, and thrice repeated her taunt125. An adamant126 resolution sounded in my voice as I made slow reply.
"By the power of will in me, I say that tomorrow I shall have a fairly large boil in this exact place on my arm; and your boil shall swell127 to twice its present size!"
Morning found me with a stalwart boil on the indicated spot; the dimensions of Uma's boil had doubled. With a shriek128, my sister rushed to Mother. "Mukunda has become a necromancer129!" Gravely, Mother instructed me never to use the power of words for doing harm. I have always remembered her counsel, and followed it.
My boil was surgically130 treated. A noticeable scar, left by the doctor's incision131, is present today. On my right forearm is a constant reminder132 of the power in man's sheer word.
Those simple and apparently133 harmless phrases to Uma, spoken with deep concentration, had possessed134 sufficient hidden force to explode like bombs and produce definite, though injurious, effects. I understood, later, that the explosive vibratory power in speech could be wisely directed to free one's life from difficulties, and thus operate without scar or rebuke. 1-12
Our family moved to Lahore in the Punjab. There I acquired a picture of the Divine Mother in the form of the Goddess Kali. 1-13 It sanctified a small informal shrine on the balcony of our home. An unequivocal conviction came over me that fulfillment would crown any of my prayers uttered in that sacred spot. Standing30 there with Uma one day, I watched two kites flying over the roofs of the buildings on the opposite side of the very narrow lane.
"Why are you so quiet?" Uma pushed me playfully.
"I am just thinking how wonderful it is that Divine Mother gives me whatever I ask."
"I suppose She would give you those two kites!" My sister laughed derisively135.
"Why not?" I began silent prayers for their possession.
Matches are played in India with kites whose strings136 are covered with glue and ground glass. Each player attempts to sever37 the string of his opponent. A freed kite sails over the roofs; there is great fun in catching137 it. Inasmuch as Uma and I were on the balcony, it seemed impossible that any loosed kite could come into our hands; its string would naturally dangle138 over the roofs.
The players across the lane began their match. One string was cut; immediately the kite floated in my direction. It was stationary139 for a moment, through sudden abatement140 of breeze, which sufficed to firmly entangle141 the string with a cactus142 plant on top of the opposite house. A perfect loop was formed for my seizure143. I handed the prize to Uma.
"It was just an extraordinary accident, and not an answer to your prayer. If the other kite comes to you, then I shall believe." Sister's dark eyes conveyed more amazement144 than her words.
I continued my prayers with a crescendo145 intensity146. A forcible tug147 by the other player resulted in the abrupt148 loss of his kite. It headed toward me, dancing in the wind. My helpful assistant, the cactus plant, again secured the kite string in the necessary loop by which I could grasp it. I presented my second trophy149 to Uma.
"Indeed, Divine Mother listens to you! This is all too uncanny for me!" Sister bolted away like a frightened fawn150.
1-2: Spiritual teacher; from Sanskrit root gur, to raise, to uplift.
1-3: A practitioner151 of yoga, "union," ancient Indian science of meditation on God.
1-4: My name was changed to Yogananda when I entered the ancient monastic Swami Order in 1914. My guru bestowed152 the religious title of Paramhansa on me in 1935 (see chapters 24 and 42).
1-6: These ancient epics154 are the hoard156 of India's history, mythology157, and philosophy. An "Everyman's Library" volume, Ramayana and Mahabharata, is a condensation158 in English verse by Romesh Dutt (New York: E. P. Dutton).
1-7: This noble Sanskrit poem, which occurs as part of the Mahabharata epic155, is the Hindu Bible. The most poetical159 English translation is Edwin Arnold's The Song Celestial (Philadelphia: David McKay, 75 cents). One of the best translations with detailed160 commentary is Sri Aurobindo's Message Of The Gita (Jupiter Press, 16 Semudoss St., Madras, India, $3.50).
1-8: Babu (Mister) is placed in Bengali names at the end.
1-9: The phenomenal powers possessed by great masters are explained in chapter 30, "The Law of Miracles."
1-10: A yogic technique whereby the sensory161 tumult is stilled, permitting man to achieve an ever-increasing identity with cosmic consciousness. (See chapter 26.)
1-11: A Sanskrit name for God as Ruler of the universe; from the root Is , to rule. There are 108 names for God in the Hindu scriptures, each one carrying a different shade of philosophical162 meaning.
1-12: The infinite potencies163 of sound derive164 from the Creative Word, Aum , the cosmic vibratory power behind all atomic energies. Any word spoken with clear realization165 and deep concentration has a materializing value. Loud or silent repetition of inspiring words has been found effective in Coueism and similar systems of psychotherapy; the secret lies in the stepping-up of the mind's vibratory rate. The poet Tennyson has left us, in his Memoirs166 , an account of his repetitious device for passing beyond the conscious mind into superconsciousness:
"A kind of waking trance-this for lack of a better word-I have frequently had, quite up from boyhood, when I have been all alone," Tennyson wrote. "This has come upon me through repeating my own name to myself silently, till all at once, as it were out of the intensity of the consciousness of individuality, individuality itself seemed to dissolve and fade away into boundless167 being, and this not a confused state but the clearest, the surest of the surest, utterly168 beyond words-where death was an almost laughable impossibility-the loss of personality (if so it were) seeming no extinction169, but the only true life." He wrote further: "It is no nebulous ecstasy, but a state of transcendent wonder, associated with absolute clearness of mind."
1-13: Kali is a symbol of God in the aspect of eternal Mother Nature.
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verities
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| n.真实( verity的名词复数 )；事实；真理；真实的陈述 | |
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disciple
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| n.信徒，门徒，追随者 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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chiseled
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| adj.凿刻的，轮廓分明的v.凿，雕，镌( chisel的过去式 ) | |
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anachronistic
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| adj.时代错误的 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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syllables
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| n.音节( syllable的名词复数 ) | |
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beguiling
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| adj.欺骗的，诱人的v.欺骗( beguile的现在分词 )；使陶醉；使高兴；消磨（时间等） | |
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logic
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| n.逻辑(学)；逻辑性 | |
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ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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toddling
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| v.（幼儿等）东倒西歪地走( toddle的现在分词 )；蹒跚行走；溜达；散步 | |
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solely
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| adv.仅仅，唯一地 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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incorporeal
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| adj.非物质的，精神的 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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allied
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| adj.协约国的；同盟国的 | |
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veracious
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| adj.诚实可靠的 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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dignified
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| a.可敬的，高贵的 | |
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frivolously
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| adv.轻浮地，愚昧地 | |
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parental
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| adj.父母的；父的；母的 | |
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revolving
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| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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mathematician
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logician
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| n.逻辑学家 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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exigencies
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chastisement
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dressing
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sever
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| v.切开，割开；断绝，中断 | |
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needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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rebuke
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| v.指责，非难，斥责 [反]praise | |
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ultimatum
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| n.最后通牒 | |
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astounded
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| v.使震惊(astound的过去式和过去分词)；愕然；愕；惊讶 | |
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43
maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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44
opportunely
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| adv.恰好地，适时地 | |
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45
garnered
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| v.收集并（通常）贮藏（某物），取得，获得( garner的过去式和过去分词 ) | |
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46
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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47
justification
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| n.正当的理由；辩解的理由 | |
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48
applied
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| adj.应用的；v.应用，适用 | |
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49
vanquished
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| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
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50
enlisted
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| adj.应募入伍的v.（使）入伍， （使）参军( enlist的过去式和过去分词 )；获得（帮助或支持） | |
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51
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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52
bolster
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| n.枕垫；v.支持，鼓励 | |
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53
coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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54
spartan
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| adj.简朴的，刻苦的；n.斯巴达；斯巴达式的人 | |
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55
shunning
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| v.避开，回避，避免( shun的现在分词 ) | |
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56
automobiles
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| n.汽车( automobile的名词复数 ) | |
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57
trolley
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| n.手推车，台车；无轨电车；有轨电车 | |
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58
civic
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| adj.城市的，都市的，市民的，公民的 | |
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59
retired
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| adj.隐退的，退休的，退役的 | |
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60
investigator
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| n.研究者，调查者，审查者 | |
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61
overdue
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| adj.过期的，到期未付的；早该有的，迟到的 | |
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62
depressed
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| adj.沮丧的，抑郁的，不景气的，萧条的 | |
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63
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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64
temperament
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| n.气质，性格，性情 | |
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65
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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66
eldest
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| adj.最年长的，最年老的 | |
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67
engrossing
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| adj.使人全神贯注的，引人入胜的v.使全神贯注( engross的现在分词 ) | |
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68
intriguing
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| adj.有趣的；迷人的v.搞阴谋诡计(intrigue的现在分词)；激起…的好奇心 | |
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69
anticipation
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| n.预期，预料，期望 | |
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70
ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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71
fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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72
conveyance
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| n.(不动产等的)转让，让与；转让证书；传送；运送；表达；（正）运输工具 | |
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73
pointed
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| adj.尖的，直截了当的 | |
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74
ripple
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| n.涟波，涟漪，波纹，粗钢梳；vt.使...起涟漪，使起波纹； vi.呈波浪状，起伏前进 | |
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75
admiration
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| n.钦佩，赞美，羡慕 | |
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76
resonant
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| adj.(声音)洪亮的，共鸣的 | |
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77
intercede
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| vi.仲裁，说情 | |
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78
initiate
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| vt.开始，创始，发动；启蒙，使入门；引入 | |
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79
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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80
secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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81
parlor
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| n.店铺，营业室；会客室，客厅 | |
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82
habitual
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| adj.习惯性的；通常的，惯常的 | |
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83
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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84
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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85
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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86
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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87
meditating
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| a.沉思的，冥想的 | |
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88
improvised
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| a.即席而作的,即兴的 | |
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89
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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90
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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91
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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92
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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93
solacing
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| v.安慰，慰藉( solace的现在分词 ) | |
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94
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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95
lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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96
intensification
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| n.激烈化，增强明暗度；加厚 | |
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97
cholera
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| n.霍乱 | |
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98
frantically
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| ad.发狂地, 发疯地 | |
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99
enveloping
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| v.包围，笼罩，包住( envelop的现在分词 ) | |
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100
nausea
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| n.作呕，恶心；极端的憎恶(或厌恶) | |
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101
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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102
vibration
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| n.颤动，振动；摆动 | |
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103
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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104
imprint
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| n.印痕，痕迹；深刻的印象；vt.压印，牢记 | |
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105
nominal
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| adj.名义上的；(金额、租金)微不足道的 | |
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106
oblivious
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| adj.易忘的，遗忘的，忘却的，健忘的 | |
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107
lures
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| 吸引力，魅力（lure的复数形式） | |
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108
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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109
potency
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| n. 效力，潜能 | |
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110
influential
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| adj.有影响的，有权势的 | |
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111
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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112
celestial
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| adj.天体的；天上的 | |
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113
infinity
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| n.无限，无穷，大量 | |
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114
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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115
dwindling
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| adj.逐渐减少的v.逐渐变少或变小( dwindle的现在分词 ) | |
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116
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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117
salvaged
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| （从火灾、海难等中）抢救（某物）( salvage的过去式和过去分词 )； 回收利用（某物） | |
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118
legacy
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| n.遗产，遗赠；先人(或过去)留下的东西 | |
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119
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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120
literally
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| adv.照字面意义，逐字地；确实 | |
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121
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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122
ointment
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| n.药膏，油膏，软膏 | |
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123
smeared
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| 弄脏； 玷污； 涂抹； 擦上 | |
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124
liar
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| n.说谎的人 | |
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125
taunt
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| n.辱骂，嘲弄；v.嘲弄 | |
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126
adamant
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| adj.坚硬的，固执的 | |
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127
swell
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| vi.膨胀，肿胀；增长，增强 | |
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128
shriek
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| v./n.尖叫，叫喊 | |
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129
necromancer
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| n. 巫师 | |
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130
surgically
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| adv. 外科手术上, 外科手术一般地 | |
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131
incision
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| n．切口，切开 | |
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132
reminder
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| n.提醒物，纪念品；暗示，提示 | |
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133
apparently
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| adv.显然地；表面上，似乎 | |
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134
possessed
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| adj.疯狂的；拥有的，占有的 | |
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135
derisively
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| adv. 嘲笑地，嘲弄地 | |
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136
strings
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| n.弦 | |
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137
catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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138
dangle
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| v.(使)悬荡，(使)悬垂 | |
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139
stationary
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| adj.固定的，静止不动的 | |
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140
abatement
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| n.减(免)税，打折扣，冲销 | |
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141
entangle
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| vt.缠住，套住；卷入，连累 | |
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142
cactus
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| n.仙人掌 | |
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143
seizure
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| n.没收；占有；抵押 | |
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144
amazement
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| n.惊奇，惊讶 | |
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145
crescendo
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| n.(音乐)渐强，高潮 | |
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146
intensity
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| n.强烈，剧烈；强度；烈度 | |
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147
tug
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| v.用力拖(或拉)；苦干；n.拖；苦干；拖船 | |
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148
abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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149
trophy
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| n.优胜旗，奖品，奖杯，战胜品，纪念品 | |
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150
fawn
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| n.未满周岁的小鹿；v.巴结，奉承 | |
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151
practitioner
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| n.实践者，从事者；(医生或律师等)开业者 | |
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152
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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153
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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154
epics
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| n.叙事诗( epic的名词复数 )；壮举；惊人之举；史诗般的电影（或书籍） | |
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155
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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156
hoard
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| n./v.窖藏，贮存，囤积 | |
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157
mythology
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| n.神话，神话学，神话集 | |
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158
condensation
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| n.压缩，浓缩；凝结的水珠 | |
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159
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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160
detailed
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| adj.详细的，详尽的，极注意细节的，完全的 | |
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161
sensory
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| adj.知觉的，感觉的，知觉器官的 | |
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162
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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163
potencies
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| n.威力( potency的名词复数 )；权力；效力；（男人的）性交能力 | |
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164
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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165
realization
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| n.实现；认识到，深刻了解 | |
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166
memoirs
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| n.回忆录；回忆录传( mem,自oir的名词复数) | |
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167
boundless
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| adj.无限的；无边无际的；巨大的 | |
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168
utterly
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| adv.完全地，绝对地 | |
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169
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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