"Should I, Master? I don't believe in astrology."
"It is never a question of belief ; the only scientific attitude one can take on any subject is whether it is true . The law of gravitation worked as efficiently1 before Newton as after him. The cosmos2 would be fairly chaotic3 if its laws could not operate without the sanction of human belief.
"Charlatans4 have brought the stellar science to its present state of disrepute. Astrology is too vast, both mathematically 16-1 and philosophically5, to be rightly grasped except by men of profound understanding. If ignoramuses misread the heavens, and see there a scrawl6 instead of a script, that is to be expected in this imperfect world. One should not dismiss the wisdom with the 'wise.'
"All parts of creation are linked together and interchange their influences. The balanced rhythm of the universe is rooted in reciprocity," my guru continued. "Man, in his human aspect, has to combat two sets of forces-first, the tumults7 within his being, caused by the admixture of earth, water, fire, air, and ethereal elements; second, the outer disintegrating8 powers of nature. So long as man struggles with his mortality, he is affected9 by the myriad10 mutations of heaven and earth.
"Astrology is the study of man's response to planetary stimuli11. The stars have no conscious benevolence12 or animosity; they merely send forth14 positive and negative radiations. Of themselves, these do not help or harm humanity, but offer a lawful15 channel for the outward operation of cause-effect equilibriums16 which each man has set into motion in the past.
"A child is born on that day and at that hour when the celestial17 rays are in mathematical harmony with his individual karma. His horoscope is a challenging portrait, revealing his unalterable past and its probable future results. But the natal20 chart can be rightly interpreted only by men of intuitive wisdom: these are few.
"The message boldly blazoned21 across the heavens at the moment of birth is not meant to emphasize fate-the result of past good and evil-but to arouse man's will to escape from his universal thralldom. What he has done, he can undo22. None other than himself was the instigator23 of the causes of whatever effects are now prevalent in his life. He can overcome any limitation, because he created it by his own actions in the first place, and because he has spiritual resources which are not subject to planetary pressure.
"Superstitious24 awe25 of astrology makes one an automaton26, slavishly dependent on mechanical guidance. The wise man defeats his planets- which is to say, his past-by transferring his allegiance from the creation to the Creator. The more he realizes his unity27 with Spirit, the less he can be dominated by matter. The soul is ever-free; it is deathless because birthless. It cannot be regimented by stars.
"Man is a soul, and has a body. When he properly places his sense of identity, he leaves behind all compulsive patterns. So long as he remains28 confused in his ordinary state of spiritual amnesia29, he will know the subtle fetters30 of environmental law.
"God is harmony; the devotee who attunes31 himself will never perform any action amiss. His activities will be correctly and naturally timed to accord with astrological law. After deep prayer and meditation32 he is in touch with his divine consciousness; there is no greater power than that inward protection."
"Then, dear Master, why do you want me to wear an astrological bangle?" I ventured this question after a long silence, during which I had tried to assimilate Sri Yukteswar's noble exposition.
"It is only when a traveler has reached his goal that he is justified33 in discarding his maps. During the journey, he takes advantage of any convenient short cut. The ancient rishis discovered many ways to curtail34 the period of man's exile in delusion35. There are certain mechanical features in the law of karma which can be skillfully adjusted by the fingers of wisdom.
"All human ills arise from some transgression36 of universal law. The scriptures37 point out that man must satisfy the laws of nature, while not discrediting38 the divine omnipotence39. He should say: 'Lord, I trust in Thee, and know Thou canst help me, but I too will do my best to undo any wrong I have done.' By a number of means-by prayer, by will power, by yoga meditation, by consultation40 with saints, by use of astrological bangles-the adverse41 effects of past wrongs can be minimized or nullified.
"Just as a house can be fitted with a copper42 rod to absorb the shock of lightning, so the bodily temple can be benefited by various protective measures. Ages ago our yogis discovered that pure metals emit an astral light which is powerfully counteractive43 to negative pulls of the planets. Subtle electrical and magnetic radiations are constantly circulating in the universe; when a man's body is being aided, he does not know it; when it is being disintegrated44, he is still in ignorance. Can he do anything about it?
"This problem received attention from our rishis; they found helpful not only a combination of metals, but also of plants and-most effective of all-faultless jewels of not less than two carats. The preventive uses of astrology have seldom been seriously studied outside of India. One little-known fact is that the proper jewels, metals, or plant preparations are valueless unless the required weight is secured, and unless these remedial agents are worn next to the skin."
"Sir, of course I shall take your advice and get a bangle. I am intrigued46 at the thought of outwitting a planet!"
"For general purposes I counsel the use of an armlet made of gold, silver, and copper. But for a specific purpose I want you to get one of silver and lead." Sri Yukteswar added careful directions.
"Guruji, what 'specific purpose' do you mean?"
"The stars are about to take an unfriendly interest in you, Mukunda. Fear not; you shall be protected. In about a month your liver will cause you much trouble. The illness is scheduled to last for six months, but your use of an astrological armlet will shorten the period to twenty-four days."
I sought out a jeweler the next day, and was soon wearing the bangle. My health was excellent; Master's prediction slipped from my mind. He left Serampore to visit Benares. Thirty days after our conversation, I felt a sudden pain in the region of my liver. The following weeks were a nightmare of excruciating pain. Reluctant to disturb my guru, I thought I would bravely endure my trial alone.
But twenty-three days of torture weakened my resolution; I entrained for Benares. There Sri Yukteswar greeted me with unusual warmth, but gave me no opportunity to tell him my woes48 in private. Many devotees visited Master that day, just for a darshan. 16-2 Ill and neglected, I sat in a corner. It was not until after the evening meal that all guests had departed. My guru summoned me to the octagonal balcony of the house.
"You must have come about your liver disorder49." Sri Yukteswar's gaze was averted50; he walked to and fro, occasionally intercepting51 the moonlight. "Let me see; you have been ailing52 for twenty-four days, haven't you?"
"Yes, sir."
"Please do the stomach exercise I have taught you."
"If you knew the extent of my suffering, Master, you would not ask me to exercise." Nevertheless I made a feeble attempt to obey him.
"You say you have pain; I say you have none. How can such contradictions exist?" My guru looked at me inquiringly.
I was dazed and then overcome with joyful53 relief. No longer could I feel the continuous torment54 that had kept me nearly sleepless55 for weeks; at Sri Yukteswar's words the agony vanished as though it had never been.
"Don't be childish. Get up and enjoy the beauty of the moon over the Ganges." But Master's eyes were twinkling happily as I stood in silence beside him. I understood by his attitude that he wanted me to feel that not he, but God, had been the Healer.
I wear even now the heavy silver and lead bangle, a memento57 of that day-long-past, ever-cherished-when I found anew that I was living with a personage indeed superhuman. On later occasions, when I brought my friends to Sri Yukteswar for healing, he invariably recommended jewels or the bangle, extolling58 their use as an act of astrological wisdom.
I had been prejudiced against astrology from my childhood, partly because I observed that many people are sequaciously59 attached to it, and partly because of a prediction made by our family astrologer: "You will marry three times, being twice a widower60." I brooded over the matter, feeling like a goat awaiting sacrifice before the temple of triple matrimony.
"You may as well be resigned to your fate," my brother Ananta had remarked. "Your written horoscope has correctly stated that you would fly from home toward the Himalayas during your early years, but would be forcibly returned. The forecast of your marriages is also bound to be true."
A clear intuition came to me one night that the prophecy was wholly false. I set fire to the horoscope scroll61, placing the ashes in a paper bag on which I wrote: "Seeds of past karma cannot germinate62 if they are roasted in the divine fires of wisdom." I put the bag in a conspicuous63 spot; Ananta immediately read my defiant65 comment.
"You cannot destroy truth as easily as you have burnt this paper scroll." My brother laughed scornfully.
It is a fact that on three occasions before I reached manhood, my family tried to arrange my betrothal66. Each time I refused to fall in with the plans, 16-3 knowing that my love for God was more overwhelming than any astrological persuasion67 from the past.
"The deeper the self-realization of a man, the more he influences the whole universe by his subtle spiritual vibrations68, and the less he himself is affected by the phenomenal flux69." These words of Master's often returned inspiringly to my mind.
Occasionally I told astrologers to select my worst periods, according to planetary indications, and I would still accomplish whatever task I set myself. It is true that my success at such times has been accompanied by extraordinary difficulties. But my conviction has always been justified: faith in the divine protection, and the right use of man's God-given will, are forces formidable beyond any the "inverted70 bowl" can muster71.
The starry72 inscription73 at one's birth, I came to understand, is not that man is a puppet of his past. Its message is rather a prod74 to pride; the very heavens seek to arouse man's determination to be free from every limitation. God created each man as a soul, dowered with individuality, hence essential to the universal structure, whether in the temporary role of pillar or parasite75. His freedom is final and immediate64, if he so wills; it depends not on outer but inner victories.
Sri Yukteswar discovered the mathematical application of a 24,000-year equinoctial cycle to our present age. 16-4 The cycle is divided into an Ascending76 Arc and a Descending77 Arc, each of 12,000 years. Within each Arc fall four Yugas or Ages, called Kali , Dwapara , Treta , and Satya , corresponding to the Greek ideas of Iron, Bronze, Silver, and Golden Ages.
My guru determined78 by various calculations that the last Kali Yuga or Iron Age, of the Ascending Arc, started about A.D. 500. The Iron Age, 1200 years in duration, is a span of materialism79; it ended about A.D. 1700. That year ushered80 in Dwapara Yuga , a 2400-year period of electrical and atomic-energy developments, the age of telegraph, radio, airplanes, and other space-annihilators.
The 3600-year period of Treta Yuga will start in A.D. 4100; its age will be marked by common knowledge of telepathic communications and other time-annihilators. During the 4800 years of Satya Yuga , final age in an ascending arc, the intelligence of a man will be completely developed; he will work in harmony with the divine plan.
A descending arc of 12,000 years, starting with a descending Golden Age of 4800 years, then begins 16-5 for the world; man gradually sinks into ignorance. These cycles are the eternal rounds of maya , the contrasts and relativities of the phenomenal universe. 16-6 Man, one by one, escapes from creation's prison of duality as he awakens81 to consciousness of his inseverable divine unity with the Creator.
Master enlarged my understanding not only of astrology but of the world's scriptures. Placing the holy texts on the spotless table of his mind, he was able to dissect82 them with the scalpel of intuitive reasoning, and to separate errors and interpolations of scholars from the truths as originally expressed by the prophets.
"Fix one's vision on the end of the nose." This inaccurate83 interpretation84 of a Bhagavad Gita stanza85, 16-7 widely accepted by Eastern pundits86 and Western translators, used to arouse Master's droll87 criticism.
"The path of a yogi is singular enough as it is," he remarked. "Why counsel him that he must also make himself cross-eyed? The true meaning of nasikagram is 'origin of the nose, not 'end of the nose.' The nose begins at the point between the two eyebrows88, the seat of spiritual vision." 16-8 Because of one Sankhya 16-9 aphorism89, "Iswar-ashidha ,"-"A Lord of Creation cannot be deduced" or "God is not proved," 16-10 -many scholars call the whole philosophy atheistical90.
"The verse is not nihilistic," Sri Yukteswar explained. "It merely signifies that to the unenlightened man, dependent on his senses for all final judgments92, proof of God must remain unknown and therefore non-existent. True Sankhya followers93, with unshakable insight born of meditation, understand that the Lord is both existent and knowable."
Master expounded94 the Christian95 Bible with a beautiful clarity. It was from my Hindu guru, unknown to the roll call of Christian membership, that I learned to perceive the deathless essence of the Bible, and to understand the truth in Christ's assertion-surely the most thrillingly intransigent ever uttered: "Heaven and earth shall pass away, but my words shall not pass away." 16-11
The great masters of India mold their lives by the same godly ideals which animated96 Jesus; these men are his proclaimed kin45: "Whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." 16-12 "If ye continue in my word," Christ pointed97 out, "then are ye my disciples98 indeed; and ye shall know the truth, and the truth shall make you free." 16-13 Freemen all, lords of themselves, the Yogi-Christs of India are part of the immortal99 fraternity: those who have attained100 a liberating101 knowledge of the One Father.
"The Adam and Eve story is incomprehensible to me!" I observed with considerable heat one day in my early struggles with the allegory. "Why did God punish not only the guilty pair, but also the innocent unborn generations?"
Master was more amused by my vehemence102 than my ignorance. "Genesis is deeply symbolic103, and cannot be grasped by a literal interpretation," he explained. "Its 'tree of life' is the human body. The spinal104 cord is like an upturned tree, with man's hair as its roots, and afferent and efferent nerves as branches. The tree of the nervous system bears many enjoyable fruits, or sensations of sight, sound, smell, taste, and touch. In these, man may rightfully indulge; but he was forbidden the experience of sex, the 'apple' at the center of the bodily garden. 16-14
"The 'serpent' represents the coiled-up spinal energy which stimulates105 the sex nerves. 'Adam' is reason, and 'Eve' is feeling. When the emotion or Eve-consciousness in any human being is overpowered by the sex impulse, his reason or Adam also succumbs106. 16-15
"God created the human species by materializing the bodies of man and woman through the force of His will; He endowed the new species with the power to create children in a similar 'immaculate' or divine manner. 16-16 Because His manifestation107 in the individualized soul had hitherto been limited to animals, instinct-bound and lacking the potentialities of full reason, God made the first human bodies, symbolically108 called Adam and Eve. To these, for advantageous109 upward evolution, He transferred the souls or divine essence of two animals. 16-17 In Adam or man, reason predominated; in Eve or woman, feeling was ascendant. Thus was expressed the duality or polarity which underlies110 the phenomenal worlds. Reason and feeling remain in a heaven of cooperative joy so long as the human mind is not tricked by the serpentine111 energy of animal propensities112.
"The human body was therefore not solely113 a result of evolution from beasts, but was produced by an act of special creation by God. The animal forms were too crude to express full divinity; the human being was uniquely given a tremendous mental capacity-the 'thousand-petaled lotus' of the brain-as well as acutely awakened114 occult centers in the spine115.
"God, or the Divine Consciousness present within the first created pair, counseled them to enjoy all human sensibilities, but not to put their concentration on touch sensations. 16-18 These were banned in order to avoid the development of the sex organs, which would enmesh humanity in the inferior animal method of propagation. The warning not to revive subconsciously-present bestial116 memories was not heeded117. Resuming the way of brute119 procreation, Adam and Eve fell from the state of heavenly joy natural to the original perfect man.
"Knowledge of 'good and evil' refers to the cosmic dualistic compulsion. Falling under the sway of maya through misuse120 of his feeling and reason, or Eve-and Adam-consciousness, man relinquishes121 his right to enter the heavenly garden of divine self- sufficiency. 16-19 The personal responsibility of every human being is to restore his 'parents' or dual18 nature to a unified122 harmony or Eden."
"Dear Master," I said, "for the first time I feel a proper filial obligation toward Adam and Eve!"
16-1: From astronomical124 references in ancient Hindu scriptures, scholars have been able to correctly ascertain125 the dates of the authors. The scientific knowledge of the rishis was very great; in the Kaushitaki Brahmana we find precise astronomical passages which show that in 3100 B.C. the Hindus were far advanced in astronomy, which had a practical value in determining the auspicious126 times for astrological ceremonies. In an article in East-West , February, 1934, the following summary is given of the Jyotish or body of Vedic astronomical treatises128: "It contains the scientific lore129 which kept India at the forefront of all ancient nations and made her the mecca of seekers after knowledge. The very ancient Brahmagupta , one of the Jyotish works, is an astronomical treatise127 dealing130 with such matters as the heliocentric motion of the planetary bodies in our solar system, the obliquity131 of the ecliptic, the earth's spherical132 form, the reflected light of the moon, the earth's daily axial revolution, the presence of fixed133 stars in the Milky134 Way, the law of gravitation, and other scientific facts which did not dawn in the Western world until the time of Copernicus and Newton."
It is now well-known that the so-called "Arabic numerals," without whose symbols advanced mathematics is difficult, came to Europe in the 9th century, via the Arabs, from India, where that system of notation135 had been anciently formulated136. Further light on India's vast scientific heritage will be found in Dr. P. C. Ray's History Of Hindu Chemistry, and in Dr. B. N. Seal's Positive Sciences Of The Ancient Hindus.
16-3: One of the girls whom my family selected as a possible bride for me, afterwards married my cousin, Prabhas Chandra Ghose.
16-4: A series of thirteen articles on the historical verification of Sri Yukteswar's Yuga theory appeared in the magazine East-West (Los Angeles) from September, 1932, to September, 1933.
16-5: In the year A.D. 12,500.
16-6: The Hindu scriptures place the present world-age as occurring within the Kali Yuga of a much longer universal cycle than the simple 24,000-year equinoctial cycle with which Sri Yukteswar was concerned. The universal cycle of the scriptures is 4,300,560,000 years in extent, and measures out a Day of Creation or the length of life assigned to our planetary system in its present form. This vast figure given by the rishis is based on a relationship between the length of the solar year and a multiple of Pi (3.1416, the ratio of the circumference138 to the diameter of a circle).
The life span for a whole universe, according to the ancient seers, is 314,159,000,000,000 solar years, or "One Age of Brahma."
Scientists estimate the present age of the earth to be about two billion years, basing their conclusions on a study of lead pockets left as a result of radioactivity in rocks. The Hindu scriptures declare that an earth such as ours is dissolved for one of two reasons: the inhabitants as a whole become either completely good or completely evil. The world-mind thus generates a power which releases the captive atoms held together as an earth.
Dire47 pronouncements are occasionally published regarding an imminent139 "end of the world." The latest prediction of doom140 was given by Rev19. Chas. G. Long of Pasadena, who publicly set the "Day of Judgment91" for Sept. 21, 1945. United Press reporters asked my opinion; I explained that world cycles follow an orderly progression according to a divine plan. No earthly dissolution is in sight; two billion years of ascending and descending equinoctial cycles are yet in store for our planet in its present form. The figures given by the rishis for the various world ages deserve careful study in the West; the magazine Time (Dec. 17, 1945, p. 6) called them "reassuring141 statistics."
16-7: chapter VI:13.
16-8: "The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. Take heed118 therefore that the light which is in thee be not darkness."-Luke 11:34-35.
16-9: One of the six systems of Hindu philosophy. Sankhya teaches final emancipation142 through knowledge of twenty-five principles, starting with prakriti or nature and ending with purusha or soul.
16-11: Matthew 24:35.
16-12: Matthew 12:50.
16-13: John 8:31-32. St. John testified: "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name (even to them who are established in the Christ Consciousness)."-John 1:12.
16-14: "We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die."-Genesis 3:2-3.
16-15: "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. The woman said, The serpent beguiled144 me, and I did eat."-Gen . 3:12-13.
16-16: "So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful and multiply, and replenish145 the earth, and subdue146 it."-Gen . 1:27-28.
16-17: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils147 the breath of life; and man became a living soul."-Gen . 2:7.
16-18: "Now the serpent (sex force) was more subtil than any beast of the field" (any other sense of the body).-Gen . 3:1.
16-19: "And the Lord God planted a garden eastward148 in Eden; and there he put the man whom he had formed."-Gen . 2:8. "Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken."-Gen . 3:23. The divine man first made by God had his consciousness centered in the omnipotent149 single eye in the forehead (eastward). The all-creative powers of his will, focused at that spot, were lost to man when he began to "till the ground" of his physical nature.
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efficiently
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| adv.高效率地，有能力地 | |
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cosmos
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| n.宇宙；秩序，和谐 | |
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chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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charlatans
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| n.冒充内行者，骗子( charlatan的名词复数 ) | |
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philosophically
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| adv.哲学上；富有哲理性地；贤明地；冷静地 | |
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scrawl
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| vt.潦草地书写；n.潦草的笔记，涂写 | |
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tumults
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| 吵闹( tumult的名词复数 )； 喧哗； 激动的吵闹声； 心烦意乱 | |
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disintegrating
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affected
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myriad
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| adj.无数的；n.无数，极大数量 | |
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stimuli
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benevolence
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| n.慈悲，捐助 | |
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mere
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forth
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| adv.向前；向外，往外 | |
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lawful
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| adj.法律许可的，守法的，合法的 | |
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equilibriums
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celestial
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dual
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rev
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natal
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blazoned
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undo
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instigator
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superstitious
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awe
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automaton
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unity
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remains
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amnesia
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fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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attunes
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meditation
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justified
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curtail
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delusion
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transgression
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scriptures
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discrediting
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| 使不相信( discredit的现在分词 )； 使怀疑； 败坏…的名声； 拒绝相信 | |
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omnipotence
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consultation
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| n.咨询；商量；商议；会议 | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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42
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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43
counteractive
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| 反对的，反作用的，抵抗的 | |
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44
disintegrated
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| v.（使）破裂[分裂，粉碎]，（使）崩溃( disintegrate的过去式和过去分词 ) | |
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45
kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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46
intrigued
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| adj.好奇的，被迷住了的v.搞阴谋诡计(intrigue的过去式)；激起…的兴趣或好奇心；“intrigue”的过去式和过去分词 | |
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47
dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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48
woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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49
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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50
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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51
intercepting
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| 截取（技术），截接 | |
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52
ailing
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| v.生病 | |
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53
joyful
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| adj.欢乐的，令人欢欣的 | |
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54
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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55
sleepless
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| adj.不睡眠的，睡不著的，不休息的 | |
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56
gratitude
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| adj.感激，感谢 | |
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57
memento
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| n.纪念品，令人回忆的东西 | |
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58
extolling
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| v.赞美( extoll的现在分词 )；赞颂，赞扬，赞美( extol的现在分词 ) | |
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59
sequaciously
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| （推理或推理者）前后一致的； 连贯的； 盲从的； 无独立见解的 | |
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60
widower
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| n.鳏夫 | |
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61
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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62
germinate
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| v.发芽；发生；发展 | |
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63
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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64
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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65
defiant
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| adj.无礼的，挑战的 | |
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66
betrothal
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| n. 婚约, 订婚 | |
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67
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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68
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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69
flux
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| n.流动；不断的改变 | |
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70
inverted
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| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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71
muster
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| v.集合，收集，鼓起，激起；n.集合，检阅，集合人员，点名册 | |
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72
starry
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| adj.星光照耀的, 闪亮的 | |
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73
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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74
prod
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| vt.戳，刺；刺激，激励 | |
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75
parasite
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| n.寄生虫；寄生菌；食客 | |
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76
ascending
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| adj.上升的，向上的 | |
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77
descending
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| n. 下行 adj. 下降的 | |
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78
determined
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| adj.坚定的；有决心的 | |
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79
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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80
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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81
awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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82
dissect
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| v.分割；解剖 | |
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83
inaccurate
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| adj.错误的，不正确的，不准确的 | |
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84
interpretation
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| n.解释，说明，描述；艺术处理 | |
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85
stanza
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| n.（诗）节，段 | |
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86
pundits
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| n.某一学科的权威，专家( pundit的名词复数 ) | |
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87
droll
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| adj.古怪的，好笑的 | |
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88
eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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89
aphorism
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| n.格言，警语 | |
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90
atheistical
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| adj.无神论（者）的 | |
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91
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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92
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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93
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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94
expounded
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| 论述，详细讲解( expound的过去式和过去分词 ) | |
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95
Christian
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| adj.基督教徒的；n.基督教徒 | |
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96
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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97
pointed
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| adj.尖的，直截了当的 | |
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98
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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99
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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100
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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101
liberating
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| 解放，释放( liberate的现在分词 ) | |
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102
vehemence
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| n.热切；激烈；愤怒 | |
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103
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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104
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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105
stimulates
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| v.刺激( stimulate的第三人称单数 )；激励；使兴奋；起兴奋作用，起刺激作用，起促进作用 | |
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106
succumbs
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的第三人称单数 )； 屈从； 被压垮； 死 | |
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107
manifestation
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| n.表现形式；表明；现象 | |
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108
symbolically
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| ad.象征地，象征性地 | |
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109
advantageous
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| adj.有利的；有帮助的 | |
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110
underlies
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| v.位于或存在于（某物）之下( underlie的第三人称单数 )；构成…的基础（或起因），引起 | |
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111
serpentine
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| adj.蜿蜒的，弯曲的 | |
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112
propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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113
solely
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| adv.仅仅，唯一地 | |
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114
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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115
spine
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| n.脊柱，脊椎；(动植物的)刺；书脊 | |
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116
bestial
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| adj.残忍的；野蛮的 | |
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117
heeded
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| v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 ) | |
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118
heed
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| v.注意，留意；n.注意，留心 | |
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119
brute
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| n.野兽，兽性 | |
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120
misuse
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| n.误用，滥用；vt.误用，滥用 | |
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121
relinquishes
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| 交出，让给( relinquish的第三人称单数 )； 放弃 | |
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122
unified
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| (unify 的过去式和过去分词)； 统一的； 统一标准的； 一元化的 | |
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123
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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124
astronomical
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| adj.天文学的，（数字）极大的 | |
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125
ascertain
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| vt.发现，确定，查明，弄清 | |
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126
auspicious
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| adj.吉利的；幸运的，吉兆的 | |
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127
treatise
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| n.专著；(专题)论文 | |
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128
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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129
lore
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| n.传说；学问，经验，知识 | |
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130
dealing
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| n.经商方法，待人态度 | |
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131
obliquity
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| n.倾斜度 | |
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132
spherical
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| adj.球形的；球面的 | |
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133
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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134
milky
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| adj.牛奶的，多奶的；乳白色的 | |
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135
notation
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| n.记号法，表示法，注释；[计算机]记法 | |
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136
formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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137
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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138
circumference
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| n.圆周，周长，圆周线 | |
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139
imminent
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| adj.即将发生的，临近的，逼近的 | |
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140
doom
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| n.厄运，劫数；v.注定，命定 | |
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141
reassuring
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| a.使人消除恐惧和疑虑的，使人放心的 | |
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142
emancipation
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| n.（从束缚、支配下）解放 | |
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143
aphorisms
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| 格言，警句( aphorism的名词复数 ) | |
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144
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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145
replenish
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| vt.补充；(把…)装满；(再)填满 | |
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146
subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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147
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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148
eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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149
omnipotent
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| adj.全能的，万能的 | |
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