"Thank you!" Sri Yukteswar's smile was warm with appreciation1. "Please keep them in your room; I shall need them tomorrow for a special dinner."
I had just arrived in Puri 15-1 to spend my college summer vacation with my guru at his seaside hermitage. Built by Master and his disciples3, the cheerful little two-storied retreat fronts on the Bay of Bengal.
I awoke early the following morning, refreshed by the salty sea breezes and the charm of my surroundings. Sri Yukteswar's melodious4 voice was calling; I took a look at my cherished cauliflowers and stowed them neatly5 under my bed.
"Come, let us go to the beach." Master led the way; several young disciples and myself followed in a scattered6 group. Our guru surveyed us in mild criticism.
"When our Western brothers walk, they usually take pride in unison7. Now, please march in two rows; keep rhythmic8 step with one another." Sri Yukteswar watched as we obeyed; he began to sing: "Boys go to and fro, in a pretty little row." I could not but admire the ease with which Master was able to match the brisk pace of his young students.
"Halt!" My guru's eyes sought mine. "Did you remember to lock the back door of the hermitage?"
puri
MY GURU'S SEASIDE HERMITAGE AT PURI
A steady stream of visitors poured from the world into the hermitage tranquillity9. A number of learned men came with the expectation of meeting an orthodox religionist. A supercilious10 smile or a glance of amused tolerance11 occasionally betrayed that the newcomers anticipated nothing more than a few pious12 platitudes13. Yet their reluctant departure would bring an expressed conviction that Sri Yukteswar had shown precise insight into their specialized14 fields of knowledge.
My guru always had young resident disciples in his hermitage. He directed their minds and lives with that careful discipline in which the word "disciple2" is etymologically15 rooted.
"I think so, sir."
Sri Yukteswar was silent for a few minutes, a half-suppressed smile on his lips. "No, you forgot," he said finally. "Divine contemplation must not be made an excuse for material carelessness. You have neglected your duty in safeguarding the ashram; you must be punished."
I thought he was obscurely joking when he added: "Your six cauliflowers will soon be only five."
We turned around at Master's orders and marched back until we were close to the hermitage.
"Rest awhile. Mukunda, look across the compound on our left; observe the road beyond. A certain man will arrive there presently; he will be the means of your chastisement16."
I concealed17 my vexation at these incomprehensible remarks. A peasant soon appeared on the road; he was dancing grotesquely18 and flinging his arms about with meaningless gestures. Almost paralyzed with curiosity, I glued my eyes on the hilarious19 spectacle. As the man reached a point in the road where he would vanish from our view, Sri Yukteswar said, "Now, he will return."
The peasant at once changed his direction and made for the rear of the ashram. Crossing a sandy tract20, he entered the building by the back door. I had left it unlocked, even as my guru had said. The man emerged shortly, holding one of my prized cauliflowers. He now strode along respectably, invested with the dignity of possession.
The unfolding farce21, in which my role appeared to be that of bewildered victim, was not so disconcerting that I failed in indignant pursuit. I was halfway22 to the road when Master recalled me. He was shaking from head to foot with laughter.
"That poor crazy man has been longing23 for a cauliflower," he explained between outbursts of mirth. "I thought it would be a good idea if he got one of yours, so ill-guarded!"
I dashed to my room, where I found that the thief, evidently one with a vegetable fixation, had left untouched my gold rings, watch, and money, all lying openly on the blanket. He had crawled instead under the bed where, completely hidden from casual sight, one of my cauliflowers had aroused his singlehearted desire.
I asked Sri Yukteswar that evening to explain the incident which had, I thought, a few baffling features.
My guru shook his head slowly. "You will understand it someday. Science will soon discover a few of these hidden laws."
When the wonders of radio burst some years later on an astounded24 world, I remembered Master's prediction. Age-old concepts of time and space were annihilated25; no peasant's home so narrow that London or Calcutta could not enter! The dullest intelligence enlarged before indisputable proof of one aspect of man's omnipresence.
The "plot" of the cauliflower comedy can be best understood by a radio analogy. Sri Yukteswar was a perfect human radio. Thoughts are no more than very gentle vibrations26 moving in the ether. Just as a sensitized radio picks up a desired musical number out of thousands of other programs from every direction, so my guru had been able to catch the thought of the half-witted man who hankered for a cauliflower, out of the countless28 thoughts of broadcasting human wills in the world. 15-2 By his powerful will, Master was also a human broadcasting station, and had successfully directed the peasant to reverse his steps and go to a certain room for a single cauliflower.
Intuition 15-3 is soul guidance, appearing naturally in man during those instants when his mind is calm. Nearly everyone has had the experience of an inexplicably30 correct "hunch," or has transferred his thoughts effectively to another person.
The human mind, free from the static of restlessness, can perform through its antenna31 of intuition all the functions of complicated radio mechanisms-sending and receiving thoughts, and tuning32 out undesirable33 ones. As the power of a radio depends on the amount of electrical current it can utilize34, so the human radio is energized35 according to the power of will possessed36 by each individual.
All thoughts vibrate eternally in the cosmos37. By deep concentration, a master is able to detect the thoughts of any mind, living or dead. Thoughts are universally and not individually rooted; a truth cannot be created, but only perceived. The erroneous thoughts of man result from imperfections in his discernment. The goal of yoga science is to calm the mind, that without distortion it may mirror the divine vision in the universe.
Radio and television have brought the instantaneous sound and sight of remote persons to the firesides of millions: the first faint scientific intimations that man is an all-pervading spirit. Not a body confined to a point in space, but the vast soul, which the ego38 in most barbaric modes conspires39 in vain to cramp40.
"Very strange, very wonderful, seemingly very improbable phenomena41 may yet appear which, when once established, will not astonish us more than we are now astonished at all that science has taught us during the last century," Charles Robert Richet, Nobel Prizeman in physiology42, has declared. "It is assumed that the phenomena which we now accept without surprise, do not excite our astonishment43 because they are understood. But this is not the case. If they do not surprise us it is not because they are understood, it is because they are familiar; for if that which is not understood ought to surprise us, we should be surprised at everything-the fall of a stone thrown into the air, the acorn44 which becomes an oak, mercury which expands when it is heated, iron attracted by a magnet, phosphorus which burns when it is rubbed. . . . The science of today is a light matter; the revolutions and evolutions which it will experience in a hundred thousand years will far exceed the most daring anticipations45. The truths-those surprising, amazing, unforeseen truths-which our descendants will discover, are even now all around us, staring us in the eyes, so to speak, and yet we do not see them. But it is not enough to say that we do not see them; we do not wish to see them; for as soon as an unexpected and unfamiliar46 fact appears, we try to fit it into the framework of the commonplaces of acquired knowledge, and we are indignant that anyone should dare to experiment further."
A humorous occurrence took place a few days after I had been so implausibly robbed of a cauliflower. A certain kerosene47 lamp could not be found. Having so lately witnessed my guru's omniscient48 insight, I thought he would demonstrate that it was child's play to locate the lamp.
Master perceived my expectation. With exaggerated gravity he questioned all ashram residents. A young disciple confessed that he had used the lamp to go to the well in the back yard.
Sri Yukteswar gave the solemn counsel: "Seek the lamp near the well."
I rushed there; no lamp! Crestfallen49, I returned to my guru. He was now laughing heartily50, without compunction for my disillusionment.
"Too bad I couldn't direct you to the vanished lamp; I am not a fortune teller51!" With twinkling eyes, he added, "I am not even a satisfactory Sherlock Holmes!"
I realized that Master would never display his powers when challenged, or for a triviality.
Delightful52 weeks sped by. Sri Yukteswar was planning a religious procession. He asked me to lead the disciples over the town and beach of Puri. The festive53 day dawned as one of the hottest of the summer.
"I will tell you a secret," Master responded. "The Lord will send an umbrella of clouds; you all shall walk in comfort."
I happily organized the procession; our group started from the ashram with a Sat-Sanga banner. 15-4 Designed by Sri Yukteswar, it bore the symbol of the single 15-5 eye, the telescopic gaze of intuition.
No sooner had we left the hermitage than the part of the sky which was overhead became filled with clouds as though by magic. To the accompaniment of astonished ejaculations from all sides, a very light shower fell, cooling the city streets and the burning seashore. The soothing56 drops descended57 during the two hours of the parade. The exact instant at which our group returned to the ashram, the clouds and rain passed away tracelessly.
"You see how God feels for us," Master replied after I had expressed my gratitude58. "The Lord responds to all and works for all. Just as He sent rain at my plea, so He fulfills59 any sincere desire of the devotee. Seldom do men realize how often God heeds60 their prayers. He is not partial to a few, but listens to everyone who approaches Him trustingly. His children should ever have implicit61 faith in the loving-kindness of their Omnipresent Father." 15-6
Sri Yukteswar sponsored four yearly festivals, at the equinoxes and solstices, when his students gathered from far and near. The winter solstice celebration was held in Serampore; the first one I attended left me with a permanent blessing62.
The festivities started in the morning with a barefoot procession along the streets. The voices of a hundred students rang out with sweet religious songs; a few musicians played the flute63 and khol kartal (drums and cymbals64). Enthusiastic townspeople strewed65 the path with flowers, glad to be summoned from prosaic66 tasks by our resounding67 praise of the Lord's blessed name. The long tour ended in the courtyard of the hermitage. There we encircled our guru, while students on upper balconies showered us with marigold blossoms.
Many guests went upstairs to receive a pudding of channa and oranges. I made my way to a group of brother disciples who were serving today as cooks. Food for such large gatherings68 had to be cooked outdoors in huge cauldrons. The improvised69 wood-burning brick stoves were smoky and tear-provoking, but we laughed merrily at our work. Religious festivals in India are never considered troublesome; each one does his part, supplying money, rice, vegetables, or his personal services.
Master was soon in our midst, supervising the details of the feast. Busy every moment, he kept pace with the most energetic young student.
A sankirtan (group chanting), accompanied by the harmonium and hand- played Indian drums, was in progress on the second floor. Sri Yukteswar listened appreciatively; his musical sense was acutely perfect.
"They are off key!" Master left the cooks and joined the artists. The melody was heard again, this time correctly rendered.
In India, music as well as painting and the drama is considered a divine art. Brahma, Vishnu, and Shiva-the Eternal Trinity-were the first musicians. The Divine Dancer Shiva is scripturally represented as having worked out the infinite modes of rhythm in His cosmic dance of universal creation, preservation70, and dissolution, while Brahma accentuated71 the time-beat with the clanging cymbals, and Vishnu sounded the holy mridanga or drum. Krishna, an incarnation of Vishnu, is always shown in Hindu art with a flute, on which he plays the enrapturing72 song that recalls to their true home the human souls wandering in maya -delusion. Saraswati, goddess of wisdom, is symbolized73 as performing on the vina , mother of all stringed instruments. The Sama Veda of India contains the world's earliest writings on musical science.
The foundation stone of Hindu music is the ragas or fixed74 melodic75 scales. The six basic ragas branch out into 126 derivative76 raginis (wives) and putras (sons). Each raga has a minimum of five notes: a leading note (vadi or king), a secondary note (samavadi or prime minister), helping77 notes (anuvadi , attendants), and a dissonant78 note (vivadi , the enemy).
Each one of the six basic ragas has a natural correspondence with a certain hour of the day, season of the year, and a presiding deity79 who bestows80 a particular potency81. Thus, (1) the Hindole Raga is heard only at dawn in the spring, to evoke82 the mood of universal love; (2) Deepaka Raga is played during the evening in summer, to arouse compassion83; (3) Megha Raga is a melody for midday in the rainy season, to summon courage; (4) Bhairava Raga is played in the mornings of August, September, October, to achieve tranquillity; (5) Sri Raga is reserved for autumn twilights, to attain84 pure love; (6) Malkounsa Raga is heard at midnights in winter, for valor85.
The ancient rishis discovered these laws of sound alliance between nature and man. Because nature is an objectification of Aum , the Primal86 Sound or Vibratory Word, man can obtain control over all natural manifestations87 through the use of certain mantras or chants. 15-7 Historical documents tell of the remarkable88 powers possessed by Miyan Tan Sen, sixteenth century court musician for Akbar the Great. Commanded by the Emperor to sing a night raga while the sun was overhead, Tan Sen intoned a mantra which instantly caused the whole palace precincts to become enveloped89 in darkness.
Indian music divides the octave into 22 srutis or demi-semitones. These microtonal intervals90 permit fine shades of musical expression unattainable by the Western chromatic91 scale of 12 semitones. Each one of the seven basic notes of the octave is associated in Hindu mythology92 with a color, and the natural cry of a bird or beast-Do with green, and the peacock; Re with red, and the skylark; Mi with golden, and the goat; Fa with yellowish white, and the heron; Sol with black, and the nightingale; La with yellow, and the horse; Si with a combination of all colors, and the elephant.
Three scales-major, harmonic minor94, melodic minor-are the only ones which Occidental music employs, but Indian music outlines 72 thatas or scales. The musician has a creative scope for endless improvisation95 around the fixed traditional melody or raga ; he concentrates on the sentiment or definitive96 mood of the structural97 theme and then embroiders98 it to the limits of his own originality99. The Hindu musician does not read set notes; he clothes anew at each playing the bare skeleton of the raga , often confining himself to a single melodic sequence, stressing by repetition all its subtle microtonal and rhythmic variations. Bach, among Western composers, had an understanding of the charm and power of repetitious sound slightly differentiated100 in a hundred complex ways.
Ancient Sanskrit literature describes 120 talas or time-measures. The traditional founder101 of Hindu music, Bharata, is said to have isolated102 32 kinds of tala in the song of a lark93. The origin of tala or rhythm is rooted in human movements-the double time of walking, and the triple time of respiration103 in sleep, when inhalation is twice the length of exhalation. India has always recognized the human voice as the most perfect instrument of sound. Hindu music therefore largely confines itself to the voice range of three octaves. For the same reason, melody (relation of successive notes) is stressed, rather than harmony (relation of simultaneous notes).
The deeper aim of the early rishi-musicians was to blend the singer with the Cosmic Song which can be heard through awakening104 of man's occult spinal105 centers. Indian music is a subjective106, spiritual, and individualistic art, aiming not at symphonic brilliance107 but at personal harmony with the Oversoul. The Sanskrit word for musician is bhagavathar , "he who sings the praises of God." The sankirtans or musical gatherings are an effective form of yoga or spiritual discipline, necessitating108 deep concentration, intense absorption in the seed thought and sound. Because man himself is an expression of the Creative Word, sound has the most potent109 and immediate110 effect on him, offering a way to remembrance of his divine origin.
The sankirtan issuing from Sri Yukteswar's second-story sitting room on the day of the festival was inspiring to the cooks amidst the steaming pots. My brother disciples and I joyously111 sang the refrains, beating time with our hands.
By sunset we had served our hundreds of visitors with khichuri (rice and lentils), vegetable curry112, and rice pudding. We laid cotton blankets over the courtyard; soon the assemblage was squatting113 under the starry114 vault115, quietly attentive116 to the wisdom pouring from Sri Yukteswar's lips. His public speeches emphasized the value of Kriya Yoga, and a life of self-respect, calmness, determination, simple diet, and regular exercise.
A group of very young disciples then chanted a few sacred hymns117; the meeting concluded with sankirtan . From ten o'clock until midnight, the ashram residents washed pots and pans, and cleared the courtyard. My guru called me to his side.
"I am pleased over your cheerful labors118 today and during the past week of preparations. I want you with me; you may sleep in my bed tonight."
This was a privilege I had never thought would fall to my lot. We sat awhile in a state of intense divine tranquillity. Hardly ten minutes after we had gotten into bed, Master rose and began to dress.
"What is the matter, sir?" I felt a tinge119 of unreality in the unexpected joy of sleeping beside my guru.
"I think that a few students who missed their proper train connections will be here soon. Let us have some food ready."
"Guruji, no one would come at one o'clock in the morning!"
"Stay in bed; you have been working very hard. But I am going to cook."
At Sri Yukteswar's resolute120 tone, I jumped up and followed him to the small daily-used kitchen adjacent to the second-floor inner balcony. Rice and dhal were soon boiling.
My guru smiled affectionately. "Tonight you have conquered fatigue121 and fear of hard work; you shall never be bothered by them in the future."
As he uttered these words of lifelong blessing, footsteps sounded in the courtyard. I ran downstairs and admitted a group of students.
"Dear brother, how reluctant we are to disturb Master at this hour!" One man addressed me apologetically. "We made a mistake about train schedules, but felt we could not return home without a glimpse of our guru."
"He has been expecting you and is even now preparing your food."
Sri Yukteswar's welcoming voice rang out; I led the astonished visitors to the kitchen. Master turned to me with twinkling eyes.
"Now that you have finished comparing notes, no doubt you are satisfied that our guests really did miss their train!"
I followed him to his bedroom a half hour later, realizing fully29 that I was about to sleep beside a godlike guru.
15-1: Puri, about 310 miles south of Calcutta, is a famous pilgrimage city for devotees of Krishna; his worship is celebrated122 there with two immense annual festivals, Snanayatra and Rathayatra .
15-2: The 1939 discovery of a radio microscope revealed a new world of hitherto unknown rays. "Man himself as well as all kinds of supposedly inert123 matter constantly emits the rays that this instrument 'sees,'" reported the Associated Press . "Those who believe in telepathy, second sight, and clairvoyance124, have in this announcement the first scientific proof of the existence of invisible rays which really travel from one person to another. The radio device actually is a radio frequency spectroscope. It does the same thing for cool, nonglowing matter that the spectroscope does when it discloses the kinds of atoms that make the stars. . . . The existence of such rays coming from man and all living things has been suspected by scientists for many years. Today is the first experimental proof of their existence. The discovery shows that every atom and every molecule125 in nature is a continuous radio broadcasting station. . . . Thus even after death the substance that was a man continues to send out its delicate rays. The wave lengths of these rays range from shorter than anything now used in broadcasting to the longest kind of radio waves. The jumble126 of these rays is almost inconceivable. There are millions of them. A single very large molecule may give off 1,000,000 different wave lengths at the same time. The longer wave lengths of this sort travel with the ease and speed of radio waves. . . . There is one amazing difference between the new radio rays and familiar rays like light. This is the prolonged time, amounting to thousands of years, which these radio waves will keep on emitting from undisturbed matter."
15-3: One hesitates to use "intuition"; Hitler has almost ruined the word along with more ambitious devastations. The Latin root meaning of intuition is "inner protection." The Sanskrit word agama means intuitional knowledge born of direct soul-perception; hence certain ancient treatises127 by the rishis were called agamas .
15-4: Sat is literally128 "being," hence "essence; reality." Sanga is "association." Sri Yukteswar called his hermitage organization Sat-Sanga , "fellowship with truth."
15-5: "If therefore thine eye be single, thy whole body shall be full of light."-Matthew 6:22. During deep meditation129, the single or spiritual eye becomes visible within the central part of the forehead. This omniscient eye is variously referred to in scriptures130 as the third eye, the star of the East, the inner eye, the dove descending131 from heaven, the eye of Shiva, the eye of intuition, etc.
15-6: "He that planted the ear, shall he not hear? he that formed the eye, shall he not see? . . . he that teacheth man knowledge, shall he not know?"-Psalm 94:9-10.
15-7: Folklore132 of all peoples contains references to incantations with power over nature. The American Indians are well-known to have developed sound rituals for rain and wind. Tan Sen, the great Hindu musician, was able to quench133 fire by the power of his song. Charles Kellogg, the California naturalist134, gave a demonstration135 of the effect of tonal vibration27 on fire in 1926 before a group of New York firemen. "Passing a bow, like an enlarged violin bow, swiftly across an aluminum136 tuning fork, he produced a screech137 like intense radio static. Instantly the yellow gas flame, two feet high, leaping inside a hollow glass tube, subsided138 to a height of six inches and became a sputtering139 blue flare140. Another attempt with the bow, and another screech of vibration, extinguished it."
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1
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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disciple
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| n.信徒，门徒，追随者 | |
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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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melodious
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| adj.旋律美妙的，调子优美的，音乐性的 | |
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neatly
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| adv.整洁地，干净地，灵巧地，熟练地 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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unison
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| n.步调一致，行动一致 | |
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rhythmic
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| adj.有节奏的，有韵律的 | |
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tranquillity
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| n. 平静, 安静 | |
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supercilious
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| adj.目中无人的，高傲的；adv.高傲地；n.高傲 | |
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tolerance
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| n.宽容；容忍，忍受；耐药力；公差 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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platitudes
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| n.平常的话，老生常谈，陈词滥调( platitude的名词复数 )；滥套子 | |
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specialized
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| adj.专门的，专业化的 | |
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etymologically
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| adv.语源上 | |
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chastisement
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| n.惩罚 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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grotesquely
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| adv. 奇异地,荒诞地 | |
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hilarious
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| adj.充满笑声的，欢闹的；[反]depressed | |
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tract
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| n.传单，小册子，大片(土地或森林) | |
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farce
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| n.闹剧，笑剧，滑稽戏；胡闹 | |
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halfway
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| adj.中途的，不彻底的，部分的；adv.半路地，在中途，在半途 | |
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longing
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| n.（for）渴望 | |
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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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annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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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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vibration
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| n.颤动，振动；摆动 | |
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countless
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| adj.无数的，多得不计其数的 | |
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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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inexplicably
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| adv.无法说明地，难以理解地，令人难以理解的是 | |
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antenna
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| n.触角，触须；天线 | |
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tuning
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| n.调谐，调整，调音v.调音( tune的现在分词 )；调整；（给收音机、电视等）调谐；使协调 | |
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undesirable
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| adj.不受欢迎的，不良的，不合意的，讨厌的；n.不受欢迎的人，不良分子 | |
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utilize
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| vt.使用，利用 | |
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energized
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| v.给予…精力，能量( energize的过去式和过去分词 )；使通电 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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cosmos
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| n.宇宙；秩序，和谐 | |
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ego
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| n.自我，自己，自尊 | |
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conspires
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| 密谋( conspire的第三人称单数 )； 搞阴谋； （事件等）巧合； 共同导致 | |
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cramp
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| n.痉挛；[pl.](腹)绞痛；vt.限制，束缚 | |
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41
phenomena
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| n.现象 | |
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42
physiology
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| n.生理学，生理机能 | |
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43
astonishment
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| n.惊奇，惊异 | |
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44
acorn
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| n.橡实，橡子 | |
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45
anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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46
unfamiliar
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| adj.陌生的，不熟悉的 | |
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47
kerosene
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| n.(kerosine)煤油，火油 | |
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48
omniscient
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| adj.无所不知的；博识的 | |
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49
crestfallen
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| adj. 挫败的，失望的，沮丧的 | |
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50
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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51
teller
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| n.银行出纳员；(选举)计票员 | |
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52
delightful
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| adj.令人高兴的，使人快乐的 | |
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53
festive
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| adj.欢宴的，节日的 | |
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54
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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55
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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56
soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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57
descended
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| a.为...后裔的，出身于...的 | |
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58
gratitude
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| adj.感激，感谢 | |
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59
fulfills
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| v.履行（诺言等）( fulfill的第三人称单数 )；执行（命令等）；达到（目的）；使结束 | |
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60
heeds
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| n.留心，注意，听从( heed的名词复数 )v.听某人的劝告，听从( heed的第三人称单数 ) | |
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61
implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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62
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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63
flute
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| n.长笛；v.吹笛 | |
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64
cymbals
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| pl.铙钹 | |
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65
strewed
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| v.撒在…上( strew的过去式和过去分词 )；散落于；点缀；撒满 | |
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66
prosaic
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| adj.单调的，无趣的 | |
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67
resounding
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| adj. 响亮的 | |
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68
gatherings
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| 聚集( gathering的名词复数 )； 收集； 采集； 搜集 | |
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69
improvised
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| a.即席而作的,即兴的 | |
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70
preservation
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| n.保护，维护，保存，保留，保持 | |
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71
accentuated
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| v.重读( accentuate的过去式和过去分词 )；使突出；使恶化；加重音符号于 | |
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72
enrapturing
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| v.使狂喜( enrapture的现在分词 ) | |
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73
symbolized
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| v.象征，作为…的象征( symbolize的过去式和过去分词 ) | |
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74
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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75
melodic
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| adj.有旋律的，调子美妙的 | |
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76
derivative
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| n.派(衍)生物；adj.非独创性的，模仿他人的 | |
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77
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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78
dissonant
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| adj.不和谐的；不悦耳的 | |
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79
deity
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| n.神，神性；被奉若神明的人(或物) | |
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80
bestows
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| 赠给，授予( bestow的第三人称单数 ) | |
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81
potency
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| n. 效力，潜能 | |
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82
evoke
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| vt.唤起，引起，使人想起 | |
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83
compassion
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| n.同情，怜悯 | |
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84
attain
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| vt.达到，获得，完成 | |
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85
valor
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| n.勇气，英勇 | |
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86
primal
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| adj.原始的；最重要的 | |
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87
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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88
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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89
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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90
intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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91
chromatic
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| adj.色彩的，颜色的 | |
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92
mythology
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| n.神话，神话学，神话集 | |
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93
lark
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| n.云雀，百灵鸟；n.嬉戏，玩笑；vi.嬉戏 | |
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94
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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95
improvisation
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| n.即席演奏(或演唱)；即兴创作 | |
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96
definitive
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| adj.确切的，权威性的；最后的，决定性的 | |
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97
structural
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| adj.构造的，组织的，建筑（用）的 | |
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98
embroiders
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| v.（在织物上）绣花( embroider的第三人称单数 )；刺绣；对…加以渲染（或修饰）；给…添枝加叶 | |
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99
originality
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| n.创造力，独创性；新颖 | |
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100
differentiated
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| 区分，区别，辨别( differentiate的过去式和过去分词 )； 区别对待； 表明…间的差别，构成…间差别的特征 | |
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101
Founder
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| n.创始者，缔造者 | |
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102
isolated
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| adj.与世隔绝的 | |
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103
respiration
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| n.呼吸作用；一次呼吸；植物光合作用 | |
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104
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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105
spinal
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| adj.针的，尖刺的，尖刺状突起的；adj.脊骨的，脊髓的 | |
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106
subjective
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| a.主观(上)的，个人的 | |
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107
brilliance
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| n.光辉，辉煌，壮丽，（卓越的）才华，才智 | |
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108
necessitating
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| 使…成为必要，需要( necessitate的现在分词 ) | |
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109
potent
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| adj.强有力的，有权势的；有效力的 | |
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110
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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111
joyously
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| ad.快乐地, 高兴地 | |
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112
curry
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| n.咖哩粉，咖哩饭菜；v.用咖哩粉调味，用马栉梳，制革 | |
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113
squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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114
starry
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| adj.星光照耀的, 闪亮的 | |
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115
vault
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| n.拱形圆顶，地窖，地下室 | |
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116
attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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117
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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118
labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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119
tinge
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| vt.(较淡)着色于，染色；使带有…气息；n.淡淡色彩，些微的气息 | |
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120
resolute
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| adj.坚决的，果敢的 | |
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121
fatigue
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| n.疲劳，劳累 | |
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122
celebrated
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| adj.有名的，声誉卓著的 | |
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123
inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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124
clairvoyance
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| n.超人的洞察力 | |
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125
molecule
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| n.分子，克分子 | |
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126
jumble
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| vt.使混乱，混杂；n.混乱；杂乱的一堆 | |
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127
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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128
literally
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| adv.照字面意义，逐字地；确实 | |
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129
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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130
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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131
descending
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| n. 下行 adj. 下降的 | |
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132
folklore
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| n.民间信仰，民间传说，民俗 | |
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133
quench
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| vt.熄灭，扑灭；压制 | |
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134
naturalist
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| n.博物学家(尤指直接观察动植物者) | |
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135
demonstration
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| n.表明，示范，论证，示威 | |
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136
aluminum
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| n.(aluminium)铝 | |
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137
screech
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| n./v.尖叫；(发出)刺耳的声音 | |
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138
subsided
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| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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139
sputtering
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| n.反应溅射法；飞溅；阴极真空喷镀；喷射v.唾沫飞溅( sputter的现在分词 )；发劈啪声；喷出；飞溅出 | |
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140
flare
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| v.闪耀，闪烁；n.潮红；突发 | |
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