"The writer's exception shows his complete lack of faith," I thought. "Poor chap, he has great respect for the midnight oil!"
My promise to Father had been that I would complete my high school studies. I cannot pretend to diligence. The passing months found me less frequently in the classroom than in secluded3 spots along the Calcutta bathing ghats. The adjoining crematory grounds, especially gruesome at night, are considered highly attractive by the yogi. He who would find the Deathless Essence must not be dismayed by a few unadorned skulls4. Human inadequacy5 becomes clear in the gloomy abode6 of miscellaneous bones. My midnight vigils were thus of a different nature from the scholar's.
The week of final examinations at the Hindu High School was fast approaching. This interrogatory period, like the sepulchral7 haunts, inspires a well-known terror. My mind was nevertheless at peace. Braving the ghouls, I was exhuming8 a knowledge not found in lecture halls. But it lacked the art of Swami Pranabananda, who easily appeared in two places at one time. My educational dilemma9 was plainly a matter for the Infinite Ingenuity10. This was my reasoning, though to many it seems illogic. The devotee's irrationality11 springs from a thousand inexplicable12 demonstrations13 of God's instancy in trouble.
"Hello, Mukunda! I catch hardly a glimpse of you these days!" A classmate accosted14 me one afternoon on Gurpar Road.
"Hello, Nantu! My invisibility at school has actually placed me there in a decidedly awkward position." I unburdened myself under his friendly gaze.
Nantu, who was a brilliant student, laughed heartily16; my predicament was not without a comic aspect.
The simple words conveyed divine promise to my ears; with alacrity18 I visited my friend's home. He kindly19 outlined the solutions to various problems he considered likely to be set by the instructors20.
"These questions are the bait which will catch many trusting boys in the examination trap. Remember my answers, and you will escape without injury."
The night was far gone when I departed. Bursting with unseasoned erudition, I devoutly21 prayed it would remain for the next few critical days. Nantu had coached me in my various subjects but, under press of time, had forgotten my course in Sanskrit. Fervently22 I reminded God of the oversight23.
I set out on a short walk the next morning, assimilating my new knowledge to the rhythm of swinging footsteps. As I took a short cut through the weeds of a corner lot, my eye fell on a few loose printed sheets. A triumphant24 pounce25 proved them to be Sanskrit verse. I sought out a pundit26 for aid in my stumbling interpretation27. His rich voice filled the air with the edgeless, honeyed beauty of the ancient tongue. 10-1
"These exceptional stanzas28 cannot possibly be of aid in your Sanskrit test." The scholar dismissed them skeptically.
But familiarity with that particular poem enabled me on the following day to pass the Sanskrit examination. Through the discerning help Nantu had given, I also attained29 the minimum grade for success in all my other subjects.
Father was pleased that I had kept my word and concluded my secondary school course. My gratitude30 sped to the Lord, whose sole guidance I perceived in my visit to Nantu and my walk by the unhabitual route of the debris-filled lot. Playfully He had given a dual31 expression to His timely design for my rescue.
I came across the discarded book whose author had denied God precedence in the examination halls. I could not restrain a chuckle32 at my own silent comment:
"It would only add to this fellow's confusion, if I were to tell him that divine meditation33 among the cadavers34 is a short cut to a high school diploma!"
In my new dignity, I was now openly planning to leave home. Together with a young friend, Jitendra Mazumdar, 10-2 I decided15 to join a Mahamandal hermitage in Benares, and receive its spiritual discipline.
A desolation fell over me one morning at thought of separation from my family. Since Mother's death, my affection had grown especially tender for my two younger brothers, Sananda and Bishnu. I rushed to my retreat, the little attic35 which had witnessed so many scenes in my turbulent sadhana. 10-3 After a two-hour flood of tears, I felt singularly transformed, as by some alchemical cleanser. All attachment36 10-4 disappeared; my resolution to seek God as the Friend of friends set like granite37 within me. I quickly completed my travel preparations.
"I make one last plea." Father was distressed38 as I stood before him for final blessing39. "Do not forsake40 me and your grieving brothers and sisters."
"Revered41 Father, how can I tell my love for you! But even greater is my love for the Heavenly Father, who has given me the gift of a perfect father on earth. Let me go, that I someday return with a more divine understanding."
With reluctant parental42 consent, I set out to join Jitendra, already in Benares at the hermitage. On my arrival the young head swami, Dyananda, greeted me cordially. Tall and thin, of thoughtful mien43, he impressed me favorably. His fair face had a Buddhalike composure.
I was pleased that my new home possessed45 an attic, where I managed to spend the dawn and morning hours. The ashram members, knowing little of meditation practices, thought I should employ my whole time in organizational duties. They gave me praise for my afternoon work in their office.
"Don't try to catch God so soon!" This ridicule46 from a fellow resident accompanied one of my early departures toward the attic. I went to Dyananda, busy in his small sanctum overlooking the Ganges.
"Swamiji, 10-5 I don't understand what is required of me here. I am seeking direct perception of God. Without Him, I cannot be satisfied with affiliation47 or creed48 or performance of good works."
The orange-robed ecclesiastic49 gave me an affectionate pat. Staging a mock rebuke50, he admonished51 a few near-by disciples52. "Don't bother Mukunda. He will learn our ways."
I politely concealed54 my doubt. The students left the room, not overly bent55 with their chastisement56. Dyananda had further words for me.
"Mukunda, I see your father is regularly sending you money. Please return it to him; you require none here. A second injunction for your discipline concerns food. Even when you feel hunger, don't mention it."
Whether famishment gleamed in my eye, I knew not. That I was hungry, I knew only too well. The invariable hour for the first hermitage meal was twelve noon. I had been accustomed in my own home to a large breakfast at nine o'clock.
The three-hour gap became daily more interminable. Gone were the Calcutta years when I could rebuke the cook for a ten-minute delay. Now I tried to control my appetite; one day I undertook a twenty-four hour fast. With double zest57 I awaited the following midday.
"Dyanandaji's train is late; we are not going to eat until he arrives." Jitendra brought me this devastating58 news. As gesture of welcome to the swami, who had been absent for two weeks, many delicacies59 were in readiness. An appetizing aroma60 filled the air. Nothing else offering, what else could be swallowed except pride over yesterday's achievement of a fast?
"Lord hasten the train!" The Heavenly Provider, I thought, was hardly included in the interdiction61 with which Dyananda had silenced me. Divine Attention was elsewhere, however; the plodding62 clock covered the hours. Darkness was descending63 as our leader entered the door. My greeting was one of unfeigned joy.
"Dyanandaji will bathe and meditate64 before we can serve food." Jitendra approached me again as a bird of ill omen2.
I was in near-collapse. My young stomach, new to deprivation65, protested with gnawing66 vigor67. Pictures I had seen of famine victims passed wraithlike68 before me.
"The next Benares death from starvation is due at once in this hermitage," I thought. Impending69 doom70 averted71 at nine o'clock. Ambrosial72 summons! In memory that meal is vivid as one of life's perfect hours.
Intense absorption yet permitted me to observe that Dyananda ate absent-mindedly. He was apparently73 above my gross pleasures.
"O yes! I have spent the last four days without food or drink. I never eat on trains, filled with the heterogenous vibrations75 of worldly people. Strictly76 I observe the shastric 10-6 rules for monks77 of my particular order.
"Certain problems of our organizational work lie on my mind. Tonight at home I neglected my dinner. What's the hurry? Tomorrow I'll make it a point to have a proper meal." He laughed merrily.
Shame spread within me like a suffocation79. But the past day of my torture was not easily forgotten; I ventured a further remark.
"Swamiji, I am puzzled. Following your instruction, suppose I never asked for food, and nobody gives me any. I should starve to death."
"Die then!" This alarming counsel split the air. "Die if you must Mukunda! Never admit that you live by the power of food and not by the power of God! He who has created every form of nourishment80, He who has bestowed81 appetite, will certainly see that His devotee is sustained! Do not imagine that rice maintains you, or that money or men support you! Could they aid if the Lord withdraws your life-breath? They are His indirect instruments merely. Is it by any skill of yours that food digests in your stomach? Use the sword of your discrimination, Mukunda! Cut through the chains of agency and perceive the Single Cause!"
I found his incisive82 words entering some deep marrow83. Gone was an age- old delusion84 by which bodily imperatives85 outwit the soul. There and then I tasted the Spirit's all-sufficiency. In how many strange cities, in my later life of ceaseless travel, did occasion arise to prove the serviceability of this lesson in a Benares hermitage!
The sole treasure which had accompanied me from Calcutta was the SADHU'S silver amulet86 bequeathed to me by Mother. Guarding it for years, I now had it carefully hidden in my ashram room. To renew my joy in the talismanic87 testimony88, one morning I opened the locked box. The sealed covering untouched, lo! the amulet was gone. Mournfully I tore open its envelope and made unmistakably sure. It had vanished, in accordance with the SADHU'S prediction, into the ether whence he had summoned it.
My relationship with Dyananda's followers89 grew steadily90 worse. The household was alienated91, hurt by my determined92 aloofness93. My strict adherence94 to meditation on the very Ideal for which I had left home and all worldly ambitions called forth95 shallow criticism on all sides.
Torn by spiritual anguish96, I entered the attic one dawn, resolved to pray until answer was vouchsafed97.
"Merciful Mother of the Universe, teach me Thyself through visions, or through a guru sent by Thee!"
The passing hours found my sobbing98 pleas without response. Suddenly I felt lifted as though bodily to a sphere uncircumscribed.
"Thy Master cometh today!" A divine womanly voice came from everywhere and nowhere.
This supernal99 experience was pierced by a shout from a definite locale. A young priest nicknamed Habu was calling me from the downstairs kitchen.
"Mukunda, enough of meditation! You are needed for an errand."
Another day I might have replied impatiently; now I wiped my tear- swollen100 face and meekly101 obeyed the summons. Together Habu and I set out for a distant market place in the Bengali section of Benares. The ungentle Indian sun was not yet at zenith as we made our purchases in the bazaars102. We pushed our way through the colorful medley103 of housewives, guides, priests, simply-clad widows, dignified104 Brahmins, and the ubiquitous holy bulls. Passing an inconspicuous lane, I turned my head and surveyed the narrow length.
A Christlike man in the ocher robes of a swami stood motionless at the end of the road. Instantly and anciently familiar he seemed; my gaze fed hungrily for a trice. Then doubt assailed105 me.
After ten minutes, I felt heavy numbness106 in my feet. As though turned to stone, they were unable to carry me farther. Laboriously107 I turned around; my feet regained108 normalcy. I faced the opposite direction; again the curious weight oppressed me.
"The saint is magnetically drawing me to him!" With this thought, I heaped my parcels into the arms of Habu. He had been observing my erratic109 footwork with amazement110, and now burst into laughter.
My tumultuous emotion prevented any retort; I sped silently away.
Retracing112 my steps as though wing-shod, I reached the narrow lane. My quick glance revealed the quiet figure, steadily gazing in my direction. A few eager steps and I was at his feet.
"Gurudeva!" 10-7 The divine face was none other than he of my thousand visions. These halcyon113 eyes, in leonine head with pointed114 beard and flowing locks, had oft peered through gloom of my nocturnal reveries, holding a promise I had not fully1 understood.
"O my own, you have come to me!" My guru uttered the words again and again in Bengali, his voice tremulous with joy. "How many years I have waited for you!"
We entered a oneness of silence; words seemed the rankest superfluities. Eloquence115 flowed in soundless chant from heart of master to disciple53. With an antenna116 of irrefragable insight I sensed that my guru knew God, and would lead me to Him. The obscuration of this life disappeared in a fragile dawn of prenatal memories. Dramatic time! Past, present, and future are its cycling scenes. This was not the first sun to find me at these holy feet!
My hand in his, my guru led me to his temporary residence in the Rana Mahal section of the city. His athletic117 figure moved with firm tread. Tall, erect118, about fifty-five at this time, he was active and vigorous as a young man. His dark eyes were large, beautiful with plumbless wisdom. Slightly curly hair softened119 a face of striking power. Strength mingled120 subtly with gentleness.
As we made our way to the stone balcony of a house overlooking the Ganges, he said affectionately:
"I will give you my hermitages and all I possess."
"Sir, I come for wisdom and God-contact. Those are your treasure- troves I am after!"
The swift Indian twilight121 had dropped its half-curtain before my master spoke122 again. His eyes held unfathomable tenderness.
"I give you my unconditional123 love."
Precious words! A quarter-century elapsed before I had another auricular proof of his love. His lips were strange to ardor124; silence became his oceanic heart.
"Will you give me the same unconditional love?" He gazed at me with childlike trust.
"I will love you eternally, Gurudeva!"
"Ordinary love is selfish, darkly rooted in desires and satisfactions. Divine love is without condition, without boundary, without change. The flux125 of the human heart is gone forever at the transfixing touch of pure love." He added humbly126, "If ever you find me falling from a state of God-realization, please promise to put my head on your lap and help to bring me back to the Cosmic Beloved we both worship."
He rose then in the gathering127 darkness and guided me to an inner room. As we ate mangoes and almond sweetmeats, he unobtrusively wove into his conversation an intimate knowledge of my nature. I was awe-struck at the grandeur128 of his wisdom, exquisitely129 blended with an innate130 humility131.
"Do not grieve for your amulet. It has served its purpose." Like a divine mirror, my guru apparently had caught a reflection of my whole life.
"The living reality of your presence, Master, is joy beyond any symbol."
I had made no references to my life; they now seemed superfluous133! By his natural, unemphatic manner, I understood that he wished no astonished ejaculations at his clairvoyance134.
"You should go back to Calcutta. Why exclude relatives from your love of humanity?"
His suggestion dismayed me. My family was predicting my return, though I had been unresponsive to many pleas by letter. "Let the young bird fly in the metaphysical skies," Ananta had remarked. "His wings will tire in the heavy atmosphere. We shall yet see him swoop136 toward home, fold his pinions137, and humbly rest in our family nest." This discouraging simile138 fresh in my mind, I was determined to do no "swooping139" in the direction of Calcutta.
"Sir, I am not returning home. But I will follow you anywhere. Please give me your address, and your name."
"Swami Sri Yukteswar Giri. My chief hermitage is in Serampore, on Rai Ghat Lane. I am visiting my mother here for only a few days."
I wondered at God's intricate play with His devotees. Serampore is but twelve miles from Calcutta, yet in those regions I had never caught a glimpse of my guru. We had had to travel for our meeting to the ancient city of Kasi (Benares), hallowed by memories of Lahiri Mahasaya. Here too the feet of Buddha44, Shankaracharya and other Yogi- Christs had blessed the soil.
"You will come to me in four weeks." For the first time, Sri Yukteswar's voice was stern. "Now I have told my eternal affection, and have shown my happiness at finding you-that is why you disregard my request. The next time we meet, you will have to reawaken my interest: I won't accept you as a disciple easily. There must be complete surrender by obedience140 to my strict training."
"Do you think your relatives will laugh at you?"
"I will not return."
"You will return in thirty days."
"Never." Bowing reverently143 at his feet, I departed without lightening the controversial tension. As I made my way in the midnight darkness, I wondered why the miraculous144 meeting had ended on an inharmonious note. The dual scales of maya, that balance every joy with a grief! My young heart was not yet malleable145 to the transforming fingers of my guru.
The next morning I noticed increased hostility146 in the attitude of the hermitage members. My days became spiked147 with invariable rudeness. In three weeks, Dyananda left the ashram to attend a conference in Bombay; pandemonium148 broke over my hapless head.
"Mukunda is a parasite149, accepting hermitage hospitality without making proper return." Overhearing this remark, I regretted for the first time that I had obeyed the request to send back my money to Father. With heavy heart, I sought out my sole friend, Jitendra.
"I am leaving. Please convey my respectful regrets to Dyanandaji when he returns."
"I will leave also! My attempts to meditate here meet with no more favor than your own." Jitendra spoke with determination.
"I have met a Christlike saint. Let us visit him in Serampore."
And so the "bird" prepared to "swoop" perilously150 close to Calcutta!
10-1: Sanskrita, polished; complete. Sanskrit is the eldest151 sister of all Indo-European tongues. Its alphabetical152 script is Devanagari, literally153 "divine abode." "Who knows my grammar knows God!" Panini, great philologist154 of ancient India, paid this tribute to the mathematical and psychological perfection in Sanskrit. He who would track language to its lair135 must indeed end as omniscient155.
10-2: He was not Jatinda (Jotin Ghosh), who will be remembered for his timely aversion to tigers!
10-3: Path or preliminary road to God.
10-4: Hindu scriptures157 teach that family attachment is delusive158 if it prevents the devotee from seeking the Giver of all boons159, including the one of loving relatives, not to mention life itself. Jesus similarly taught: "Who is my mother? and who are my brethren?" (Matthew 12:48.)
10-5: Ji is a customary respectful suffix160, particularly used in direct address; thus "swamiji," "guruji," "Sri Yukteswarji," "paramhansaji."
10-6: Pertaining161 to the shastras, literally, "sacred books," comprising four classes of scripture156: the shruti, smriti, purana, and tantra. These comprehensive treatises162 cover every aspect of religious and social life, and the fields of law, medicine, architecture, art, etc. The shrutis are the "directly heard" or "revealed" scriptures, the Vedas. The smritis or "remembered" lore163 was finally written down in a remote past as the world's longest epic164 poems, the Mahabharata and the Ramayana. Puranas are literally "ancient" allegories; tantras literally mean "rites165" or "rituals"; these treatises convey profound truths under a veil of detailed166 symbolism.
10-7: "Divine teacher," the customary Sanskrit term for one's spiritual preceptor. I have rendered it in English as simply "Master."
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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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omen
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| n.征兆，预兆；vt.预示 | |
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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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skulls
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| 颅骨( skull的名词复数 )； 脑袋； 脑子； 脑瓜 | |
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inadequacy
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| n.无法胜任，信心不足 | |
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abode
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| n.住处，住所 | |
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sepulchral
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| adj.坟墓的，阴深的 | |
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exhuming
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| v.挖出，发掘出( exhume的现在分词 ) | |
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dilemma
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| n.困境，进退两难的局面 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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irrationality
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| n. 不合理，无理性 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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demonstrations
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| 证明( demonstration的名词复数 )； 表明； 表达； 游行示威 | |
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accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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heartily
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| adv.衷心地，诚恳地，十分，很 | |
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utterly
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| adv.完全地，绝对地 | |
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alacrity
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| n.敏捷，轻快，乐意 | |
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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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instructors
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| 指导者，教师( instructor的名词复数 ) | |
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devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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fervently
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| adv.热烈地，热情地，强烈地 | |
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oversight
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| n.勘漏，失察，疏忽 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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pounce
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| n.猛扑；v.猛扑，突然袭击，欣然同意 | |
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pundit
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| n.博学之人；权威 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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stanzas
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| 节，段( stanza的名词复数 ) | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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gratitude
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| adj.感激，感谢 | |
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dual
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| adj.双的；二重的，二元的 | |
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chuckle
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| vi.／n.轻声笑，咯咯笑 | |
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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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cadavers
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| n.尸体( cadaver的名词复数 ) | |
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attic
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| n.顶楼，屋顶室 | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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granite
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| adj.花岗岩，花岗石 | |
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distressed
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| 痛苦的 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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parental
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| adj.父母的；父的；母的 | |
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mien
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| n.风采；态度 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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affiliation
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| n.联系，联合 | |
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creed
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| n.信条；信念，纲领 | |
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ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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rebuke
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| v.指责，非难，斥责 [反]praise | |
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admonished
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| v.劝告( admonish的过去式和过去分词 )；训诫；（温和地）责备；轻责 | |
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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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53
disciple
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| n.信徒，门徒，追随者 | |
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54
concealed
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| a.隐藏的，隐蔽的 | |
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55
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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56
chastisement
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| n.惩罚 | |
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57
zest
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| n.乐趣；滋味，风味；兴趣 | |
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58
devastating
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| adj.毁灭性的，令人震惊的，强有力的 | |
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59
delicacies
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| n.棘手( delicacy的名词复数 )；精致；精美的食物；周到 | |
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60
aroma
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| n.香气，芬芳，芳香 | |
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61
interdiction
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| n.禁止；封锁 | |
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62
plodding
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| a.proceeding in a slow or dull way | |
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63
descending
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| n. 下行 adj. 下降的 | |
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64
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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65
deprivation
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| n.匮乏；丧失；夺去，贫困 | |
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66
gnawing
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| a.痛苦的，折磨人的 | |
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67
vigor
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| n.活力，精力，元气 | |
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68
wraithlike
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69
impending
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| a.imminent, about to come or happen | |
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70
doom
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| n.厄运，劫数；v.注定，命定 | |
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71
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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72
ambrosial
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| adj.美味的 | |
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73
apparently
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| adv.显然地；表面上，似乎 | |
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74
surfeited
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| v.吃得过多( surfeit的过去式和过去分词 )；由于过量而厌腻 | |
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75
vibrations
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| n.摆动( vibration的名词复数 )；震动；感受；（偏离平衡位置的）一次性往复振动 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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77
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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78
monk
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| n.和尚，僧侣，修道士 | |
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79
suffocation
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| n.窒息 | |
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80
nourishment
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| n.食物，营养品；营养情况 | |
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81
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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82
incisive
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| adj.敏锐的，机敏的，锋利的，切入的 | |
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83
marrow
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| n.骨髓；精华；活力 | |
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84
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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85
imperatives
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| n.必要的事( imperative的名词复数 )；祈使语气；必须履行的责任 | |
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86
amulet
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| n.护身符 | |
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87
talismanic
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| adj.护身符的，避邪的 | |
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88
testimony
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| n.证词；见证，证明 | |
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89
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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91
alienated
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| adj.感到孤独的，不合群的v.使疏远( alienate的过去式和过去分词 )；使不友好；转让；让渡（财产等） | |
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92
determined
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| adj.坚定的；有决心的 | |
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93
aloofness
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| 超然态度 | |
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94
adherence
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| n.信奉，依附，坚持，固着 | |
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forth
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| adv.向前；向外，往外 | |
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96
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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98
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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99
supernal
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| adj.天堂的，天上的；崇高的 | |
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100
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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101
meekly
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| adv.温顺地，逆来顺受地 | |
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102
bazaars
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| （东方国家的）市场( bazaar的名词复数 )； 义卖； 义卖市场； （出售花哨商品等的）小商品市场 | |
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103
medley
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| n.混合 | |
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104
dignified
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| a.可敬的，高贵的 | |
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105
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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106
numbness
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| n.无感觉，麻木，惊呆 | |
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laboriously
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| adv.艰苦地；费力地；辛勤地；（文体等）佶屈聱牙地 | |
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108
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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109
erratic
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| adj.古怪的，反复无常的，不稳定的 | |
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110
amazement
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| n.惊奇，惊讶 | |
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111
ails
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| v.生病( ail的第三人称单数 )；感到不舒服；处境困难；境况不佳 | |
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112
retracing
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| v.折回( retrace的现在分词 )；回忆；回顾；追溯 | |
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113
halcyon
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| n.平静的，愉快的 | |
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114
pointed
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| adj.尖的，直截了当的 | |
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115
eloquence
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| n.雄辩；口才，修辞 | |
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116
antenna
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| n.触角，触须；天线 | |
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117
athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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118
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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119
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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120
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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121
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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122
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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123
unconditional
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| adj.无条件的，无限制的，绝对的 | |
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124
ardor
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| n.热情，狂热 | |
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125
flux
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| n.流动；不断的改变 | |
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126
humbly
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| adv. 恭顺地，谦卑地 | |
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127
gathering
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| n.集会，聚会，聚集 | |
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128
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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129
exquisitely
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| adv.精致地；强烈地；剧烈地；异常地 | |
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130
innate
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| adj.天生的，固有的，天赋的 | |
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131
humility
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| n.谦逊，谦恭 | |
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132
situated
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| adj.坐落在...的，处于某种境地的 | |
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133
superfluous
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| adj.过多的，过剩的，多余的 | |
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134
clairvoyance
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| n.超人的洞察力 | |
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135
lair
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| n.野兽的巢穴；躲藏处 | |
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136
swoop
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| n.俯冲，攫取；v.抓取，突然袭击 | |
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137
pinions
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| v.抓住[捆住]（双臂）( pinion的第三人称单数 ) | |
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138
simile
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| n.直喻，明喻 | |
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139
swooping
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| 俯冲，猛冲( swoop的现在分词 ) | |
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140
obedience
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| n.服从，顺从 | |
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141
obstinately
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| ad.固执地，顽固地 | |
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142
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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143
reverently
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| adv.虔诚地 | |
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144
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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145
malleable
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| adj.(金属)可锻的;有延展性的；(性格)可训练的 | |
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146
hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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147
spiked
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| adj.有穗的；成锥形的；有尖顶的 | |
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148
pandemonium
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| n.喧嚣，大混乱 | |
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149
parasite
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| n.寄生虫；寄生菌；食客 | |
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150
perilously
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| adv.充满危险地，危机四伏地 | |
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151
eldest
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| adj.最年长的，最年老的 | |
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152
alphabetical
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| adj.字母（表）的，依字母顺序的 | |
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153
literally
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| adv.照字面意义，逐字地；确实 | |
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154
philologist
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| n.语言学者，文献学者 | |
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155
omniscient
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| adj.无所不知的；博识的 | |
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156
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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157
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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158
delusive
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| adj.欺骗的，妄想的 | |
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159
boons
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| n.恩惠( boon的名词复数 )；福利；非常有用的东西；益处 | |
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160
suffix
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| n.后缀；vt.添后缀 | |
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161
pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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162
treatises
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| n.专题著作，专题论文，专著( treatise的名词复数 ) | |
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163
lore
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| n.传说；学问，经验，知识 | |
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164
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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165
rites
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| 仪式，典礼( rite的名词复数 ) | |
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166
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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