"On an island there lived three old hermits. They were so simple that the only prayer they used was: 'We are three; Thou art Three-have mercy on us!' Great miracles were manifested during this naive3 prayer.
"The local bishop4 30-2 came to hear about the three hermits and their inadmissible prayer, and decided5 to visit them in order to teach them the canonical7 invocations. He arrived on the island, told the hermits that their heavenly petition was undignified, and taught them many of the customary prayers. The bishop then left on a boat. He saw, following the ship, a radiant light. As it approached, he discerned the three hermits, who were holding hands and running upon the waves in an effort to overtake the vessel8.
"'We have forgotten the prayers you taught us,' they cried as they reached the bishop, 'and have hastened to ask you to repeat them.' The awed9 bishop shook his head.
How did the three saints walk on the water?
How did Christ resurrect his crucified body?
How did Lahiri Mahasaya and Sri Yukteswar perform their miracles?
Modern science has, as yet, no answer; though with the advent11 of the atomic bomb and the wonders of radar12, the scope of the world-mind has been abruptly13 enlarged. The word "impossible" is becoming less prominent in the scientific vocabulary.
The ancient Vedic scriptures14 declare that the physical world operates under one fundamental law of maya, the principle of relativity and duality. God, the Sole Life, is an Absolute Unity16; He cannot appear as the separate and diverse manifestations17 of a creation except under a false or unreal veil. That cosmic illusion is maya. Every great scientific discovery of modern times has served as a confirmation19 of this simple pronouncement of the rishis.
Newton's Law of Motion is a law of maya: "To every action there is always an equal and contrary reaction; the mutual20 actions of any two bodies are always equal and oppositely directed." Action and reaction are thus exactly equal. "To have a single force is impossible. There must be, and always is, a pair of forces equal and opposite."
Fundamental natural activities all betray their mayic origin. Electricity, for example, is a phenomenon of repulsion and attraction; its electrons and protons are electrical opposites. Another example: the atom or final particle of matter is, like the earth itself, a magnet with positive and negative poles. The entire phenomenal world is under the inexorable sway of polarity; no law of physics, chemistry, or any other science is ever found free from inherent opposite or contrasted principles.
Physical science, then, cannot formulate22 laws outside of maya, the very texture23 and structure of creation. Nature herself is maya; natural science must perforce deal with her ineluctable quiddity. In her own domain24, she is eternal and inexhaustible; future scientists can do no more than probe one aspect after another of her varied25 infinitude. Science thus remains26 in a perpetual flux27, unable to reach finality; fit indeed to formulate the laws of an already existing and functioning cosmos28, but powerless to detect the Law Framer and Sole Operator. The majestic29 manifestations of gravitation and electricity have become known, but what gravitation and electricity are, no mortal knoweth. 30-3
guru
-by B. K. Mitra in "Kalyana-Kalpatur"
Forest hermitages were the ancient seats of learning, secular31 and divine, for the youth of India. Here a venerable guru, leaning on a wooden meditation32 elbow-prop, is initiating33 his disciple into the august mysteries of Spirit.
To surmount34 maya was the task assigned to the human race by the millennial35 prophets. To rise above the duality of creation and perceive the unity of the Creator was conceived of as man's highest goal. Those who cling to the cosmic illusion must accept its essential law of polarity: flow and ebb36, rise and fall, day and night, pleasure and pain, good and evil, birth and death. This cyclic pattern assumes a certain anguishing37 monotony, after man has gone through a few thousand human births; he begins to cast a hopeful eye beyond the compulsions of maya.
To tear the veil of maya is to pierce the secret of creation. The yogi who thus denudes38 the universe is the only true monotheist. All others are worshiping heathen images. So long as man remains subject to the dualistic delusions39 of nature, the Janus-faced Maya is his goddess; he cannot know the one true God.
The world illusion, maya, is individually called avidya, literally41, "not-knowledge," ignorance, delusion40. Maya or avidya can never be destroyed through intellectual conviction or analysis, but solely42 through attaining43 the interior state of nirbikalpa samadhi. The Old Testament45 prophets, and seers of all lands and ages, spoke46 from that state of consciousness. Ezekiel says (43:1-2): "Afterwards he brought me to the gate, even the gate that looketh toward the east: and, behold47, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory." Through the divine eye in the forehead (east), the yogi sails his consciousness into omnipresence, hearing the Word or Aum, divine sound of many waters or vibrations48 which is the sole reality of creation.
Among the trillion mysteries of the cosmos, the most phenomenal is light. Unlike sound-waves, whose transmission requires air or other material media, light-waves pass freely through the vacuum of interstellar space. Even the hypothetical ether, held as the interplanetary medium of light in the undulatory theory, can be discarded on the Einsteinian grounds that the geometrical properties of space render the theory of ether unnecessary. Under either hypothesis, light remains the most subtle, the freest from material dependence50, of any natural manifestation18.
In the gigantic conceptions of Einstein, the velocity51 of light-186,000 miles per second-dominates the whole Theory of Relativity. He proves mathematically that the velocity of light is, so far as man's finite mind is concerned, the only constant in a universe of unstayable flux. On the sole absolute of light-velocity depend all human standards of time and space. Not abstractly eternal as hitherto considered, time and space are relative and finite factors, deriving52 their measurement validity only in reference to the yardstick53 of light-velocity. In joining space as a dimensional relativity, time has surrendered age- old claims to a changeless value. Time is now stripped to its rightful nature-a simple essence of ambiguity54! With a few equational strokes of his pen, Einstein has banished55 from the cosmos every fixed56 reality except that of light.
In a later development, his Unified57 Field Theory, the great physicist58 embodies59 in one mathematical formula the laws of gravitation and of electromagnetism. Reducing the cosmical structure to variations on a single law, Einstein 30-4 reaches across the ages to the rishis who proclaimed a sole texture of creation-that of a protean60 maya.
On the epochal Theory of Relativity have arisen the mathematical possibilities of exploring the ultimate atom. Great scientists are now boldly asserting not only that the atom is energy rather than matter, but that atomic energy is essentially61 mind-stuff.
"The frank realization62 that physical science is concerned with a world of shadows is one of the most significant advances," Sir Arthur Stanley Eddington writes in The Nature Of The Physical World. "In the world of physics we watch a shadowgraph performance of the drama of familiar life. The shadow of my elbow rests on the shadow table as the shadow ink flows over the shadow paper. It is all symbolic63, and as a symbol the physicist leaves it. Then comes the alchemist Mind who transmutes64 the symbols. . . . To put the conclusion crudely, the stuff of the world is mind-stuff. . . . The realistic matter and fields of force of former physical theory are altogether irrelevant65 except in so far as the mind-stuff has itself spun66 these imaginings. . . . The external world has thus become a world of shadows. In removing our illusions we have removed the substance, for indeed we have seen that substance is one of the greatest of our illusions."
With the recent discovery of the electron microscope came definite proof of the light-essence of atoms and of the inescapable duality of nature. The New York Times gave the following report of a 1937 demonstration67 of the electron microscope before a meeting of the American Association for the Advancement68 of Science:
"The crystalline structure of tungsten, hitherto known only indirectly69 by means of X-rays, stood outlined boldly on a fluorescent70 screen, showing nine atoms in their correct positions in the space lattice, a cube, with one atom in each corner and one in the center. The atoms in the crystal lattice of the tungsten appeared on the fluorescent screen as points of light, arranged in geometric pattern. Against this crystal cube of light the bombarding molecules72 of air could be observed as dancing points of light, similar to points of sunlight shimmering73 on moving waters. . . .
"The principle of the electron microscope was first discovered in 1927 by Drs. Clinton J. Davisson and Lester H. Germer of the Bell Telephone Laboratories, New York City, who found that the electron had a dual15 personality partaking of the characteristic of both a particle and a wave. The wave quality gave the electron the characteristic of light, and a search was begun to devise means for 'focusing' electrons in a manner similar to the focusing of light by means of a lens.
"For his discovery of the Jekyll-Hyde quality of the electron, which corroborated74 the prediction made in 1924 by De Broglie, French Nobel Prize winning physicist, and showed that the entire realm of physical nature had a dual personality, Dr. Davisson also received the Nobel Prize in physics."
"The stream of knowledge," Sir James Jeans writes in The Mysterious Universe, "is heading towards a non-mechanical reality; the universe begins to look more like a great thought than like a great machine." Twentieth-century science is thus sounding like a page from the hoary75 Vedas.
From science, then, if it must be so, let man learn the philosophic76 truth that there is no material universe; its warp77 and woof is maya, illusion. Its mirages78 of reality all break down under analysis. As one by one the reassuring79 props80 of a physical cosmos crash beneath him, man dimly perceives his idolatrous reliance, his past transgression81 of the divine command: "Thou shalt have no other gods before Me."
In his famous equation outlining the equivalence of mass and energy, Einstein proved that the energy in any particle of matter is equal to its mass or weight multiplied by the square of the velocity of light. The release of the atomic energies is brought about through the annihilation of the material particles. The "death" of matter has been the "birth" of an Atomic Age.
Light-velocity is a mathematical standard or constant not because there is an absolute value in 186,000 miles a second, but because no material body, whose mass increases with its velocity, can ever attain44 the velocity of light. Stated another way: only a material body whose mass is infinite could equal the velocity of light.
This Conception Brings Us To The Law Of Miracles.
The masters who are able to materialize and dematerialize their bodies or any other object, and to move with the velocity of light, and to utilize82 the creative light-rays in bringing into instant visibility any physical manifestation, have fulfilled the necessary Einsteinian condition: their mass is infinite.
The consciousness of a perfected yogi is effortlessly identified, not with a narrow body, but with the universal structure. Gravitation, whether the "force" of Newton or the Einsteinian "manifestation of inertia," is powerless to compel a master to exhibit the property of "weight" which is the distinguishing gravitational condition of all material objects. He who knows himself as the omnipresent Spirit is subject no longer to the rigidities of a body in time and space. Their imprisoning83 "rings-pass-not" have yielded to the solvent84: "I am He."
"Fiat85 lux! And there was light." God's first command to His ordered creation (Genesis 1:3) brought into being the only atomic reality: light. On the beams of this immaterial medium occur all divine manifestations. Devotees of every age testify to the appearance of God as flame and light. "The King of kings, and Lord of lords; who only hath immortality86, dwelling87 in the light which no man can approach unto." 30-5
A yogi who through perfect meditation has merged88 his consciousness with the Creator perceives the cosmical essence as light; to him there is no difference between the light rays composing water and the light rays composing land. Free from matter-consciousness, free from the three dimensions of space and the fourth dimension of time, a master transfers his body of light with equal ease over the light rays of earth, water, fire, or air. Long concentration on the liberating89 spiritual eye has enabled the yogi to destroy all delusions concerning matter and its gravitational weight; thenceforth he sees the universe as an essentially undifferentiated mass of light.
"Optical images," Dr. L. T. Troland of Harvard tells us, "are built up on the same principle as the ordinary 'half-tone' engravings; that is, they are made up of minute dottings or stripplings far too small to be detected by the eye. . . . The sensitiveness of the retina is so great that a visual sensation can be produced by relatively92 few Quanta of the right kind of light." Through a master's divine knowledge of light phenomena21, he can instantly project into perceptible manifestation the ubiquitous light atoms. The actual form of the projection93-whether it be a tree, a medicine, a human body-is in conformance with a yogi's powers of will and of visualization94.
In man's dream-consciousness, where he has loosened in sleep his clutch on the egoistic limitations that daily hem6 him round, the omnipotence95 of his mind has a nightly demonstration. Lo! there in the dream stand the long-dead friends, the remotest continents, the resurrected scenes of his childhood. With that free and unconditioned consciousness, known to all men in the phenomena of dreams, the God- tuned96 master has forged a never-severed link. Innocent of all personal motives97, and employing the creative will bestowed98 on him by the Creator, a yogi rearranges the light atoms of the universe to satisfy any sincere prayer of a devotee. For this purpose were man and creation made: that he should rise up as master of maya, knowing his dominion99 over the cosmos.
"And God said, Let us make man in our image, after our likeness100: and let them have dominion over the fish of the sea, and over the fowl101 of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." 30-6
In 1915, shortly after I had entered the Swami Order, I witnessed a vision of violent contrasts. In it the relativity of human consciousness was vividly102 established; I clearly perceived the unity of the Eternal Light behind the painful dualities of maya. The vision descended103 on me as I sat one morning in my little attic71 room in Father's Gurpar Road home. For months World War I had been raging in Europe; I reflected sadly on the vast toll104 of death.
As I closed my eyes in meditation, my consciousness was suddenly transferred to the body of a captain in command of a battleship. The thunder of guns split the air as shots were exchanged between shore batteries and the ship's cannons105. A huge shell hit the powder magazine and tore my ship asunder106. I jumped into the water, together with the few sailors who had survived the explosion.
Heart pounding, I reached the shore safely. But alas107! a stray bullet ended its furious flight in my chest. I fell groaning108 to the ground. My whole body was paralyzed, yet I was aware of possessing it as one is conscious of a leg gone to sleep.
"At last the mysterious footstep of Death has caught up with me," I thought. With a final sigh, I was about to sink into unconsciousness when lo! I found myself seated in the lotus posture109 in my Gurpar Road room.
Hysterical110 tears poured forth90 as I joyfully111 stroked and pinched my regained112 possession-a body free from any bullet hole in the breast. I rocked to and fro, inhaling113 and exhaling114 to assure myself that I was alive. Amidst these self-congratulations, again I found my consciousness transferred to the captain's dead body by the gory115 shore. Utter confusion of mind came upon me.
"Lord," I prayed, "am I dead or alive?"
A dazzling play of light filled the whole horizon. A soft rumbling116 vibration49 formed itself into words:
"What has life or death to do with Light? In the image of My Light I have made you. The relativities of life and death belong to the cosmic dream. Behold your dreamless being! Awake, my child, awake!"
As steps in man's awakening117, the Lord inspires scientists to discover, at the right time and place, the secrets of His creation. Many modern discoveries help men to apprehend118 the cosmos as a varied expression of one power-light, guided by divine intelligence. The wonders of the motion picture, of radio, of television, of radar, of the photo- electric cell-the all-seeing "electric eye," of atomic energies, are all based on the electromagnetic phenomenon of light.
The motion picture art can portray119 any miracle. From the impressive visual standpoint, no marvel120 is barred to trick photography. A man's transparent121 astral body can be seen rising from his gross physical form, he can walk on the water, resurrect the dead, reverse the natural sequence of developments, and play havoc122 with time and space. Assembling the light images as he pleases, the photographer achieves optical wonders which a true master produces with actual light rays.
The lifelike images of the motion picture illustrate123 many truths concerning creation. The Cosmic Director has written His own plays, and assembled the tremendous casts for the pageant124 of the centuries. From the dark booth of eternity125, He pours His creative beam through the films of successive ages, and the pictures are thrown on the screen of space. Just as the motion-picture images appear to be real, but are only combinations of light and shade, so is the universal variety a delusive126 seeming. The planetary spheres, with their countless127 forms of life, are naught128 but figures in a cosmic motion picture, temporarily true to five sense perceptions as the scenes are cast on the screen of man's consciousness by the infinite creative beam.
A cinema audience can look up and see that all screen images are appearing through the instrumentality of one imageless beam of light. The colorful universal drama is similarly issuing from the single white light of a Cosmic Source. With inconceivable ingenuity129 God is staging an entertainment for His human children, making them actors as well as audience in His planetary theater.
One day I entered a motion picture house to view a newsreel of the European battlefields. World War I was still being waged in the West; the newsreel recorded the carnage with such realism that I left the theater with a troubled heart.
"Lord," I prayed, "why dost Thou permit such suffering?"
To my intense surprise, an instant answer came in the form of a vision of the actual European battlefields. The horror of the struggle, filled with the dead and dying, far surpassed in ferocity any representation of the newsreel.
"Look intently!" A gentle voice spoke to my inner consciousness. "You will see that these scenes now being enacted130 in France are nothing but a play of chiaroscuro131. They are the cosmic motion picture, as real and as unreal as the theater newsreel you have just seen-a play within a play."
My heart was still not comforted. The divine voice went on: "Creation is light and shadow both, else no picture is possible. The good and evil of maya must ever alternate in supremacy132. If joy were ceaseless here in this world, would man ever seek another? Without suffering he scarcely cares to recall that he has forsaken133 his eternal home. Pain is a prod91 to remembrance. The way of escape is through wisdom! The tragedy of death is unreal; those who shudder134 at it are like an ignorant actor who dies of fright on the stage when nothing more is fired at him than a blank cartridge135. My sons are the children of light; they will not sleep forever in delusion."
Although I had read scriptural accounts of maya, they had not given me the deep insight that came with the personal visions and their accompanying words of consolation136. One's values are profoundly changed when he is finally convinced that creation is only a vast motion picture, and that not in it, but beyond it, lies his own reality.
As I finished writing this chapter, I sat on my bed in the lotus posture. My room was dimly lit by two shaded lamps. Lifting my gaze, I noticed that the ceiling was dotted with small mustard-colored lights, scintillating137 and quivering with a radiumlike luster138. Myriads139 of pencilled rays, like sheets of rain, gathered into a transparent shaft140 and poured silently upon me.
At once my physical body lost its grossness and became metamorphosed into astral texture. I felt a floating sensation as, barely touching141 the bed, the weightless body shifted slightly and alternately to left and right. I looked around the room; the furniture and walls were as usual, but the little mass of light had so multiplied that the ceiling was invisible. I was wonder-struck.
"This is the cosmic motion picture mechanism142." A voice spoke as though from within the light. "Shedding its beam on the white screen of your bed sheets, it is producing the picture of your body. Behold, your form is nothing but light!"
I gazed at my arms and moved them back and forth, yet could not feel their weight. An ecstatic joy overwhelmed me. This cosmic stem of light, blossoming as my body, seemed a divine replica143 of the light beams streaming out of the projection booth in a cinema house and manifesting as pictures on the screen.
For a long time I experienced this motion picture of my body in the dimly lighted theater of my own bedroom. Despite the many visions I have had, none was ever more singular. As my illusion of a solid body was completely dissipated, and my realization deepened that the essence of all objects is light, I looked up to the throbbing144 stream of lifetrons and spoke entreatingly145.
"Divine Light, please withdraw this, my humble146 bodily picture, into Thyself, even as Elijah was drawn147 up to heaven by a flame."
This prayer was evidently startling; the beam disappeared. My body resumed its normal weight and sank on the bed; the swarm148 of dazzling ceiling lights flickered149 and vanished. My time to leave this earth had apparently150 not arrived.
"Besides," I thought philosophically151, "the prophet Elijah might well be displeased152 at my presumption153!"
30-1: This famous Russian artist and philosopher has been living for many years in India near the Himalayas. "From the peaks comes revelation," he has written. "In caves and upon the summits lived the rishis. Over the snowy peaks of the Himalayas burns a bright glow, brighter than stars and the fantastic flashes of lightning."
30-2: The story may have a historical basis; an editorial note informs us that the bishop met the three monks154 while he was sailing from Archangel to the Slovetsky Monastery155, at the mouth of the Dvina River.
30-3: Marconi, the great inventor, made the following admission of scientific inadequacy156 before the finalities: "The inability of science to solve life is absolute. This fact would be truly frightening were it not for faith. The mystery of life is certainly the most persistent157 problem ever placed before the thought of man."
30-4: A clue to the direction taken by Einstein's genius is given by the fact that he is a lifelong disciple of the great philosopher Spinoza, whose best-known work is Ethics158 Demonstrated In Geometrical Order.
30-5: I Timothy 6:15-16.
30-6: Genesis 1:26.
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delightful
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| adj.令人高兴的，使人快乐的 | |
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hermits
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| （尤指早期基督教的）隐居修道士，隐士，遁世者( hermit的名词复数 ) | |
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naive
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| adj.幼稚的，轻信的；天真的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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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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hem
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| n.贴边，镶边；vt.缝贴边；(in)包围，限制 | |
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canonical
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| n.权威的；典型的 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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advent
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| n.(重要事件等的)到来，来临 | |
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radar
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| n.雷达，无线电探测器 | |
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abruptly
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| adv.突然地，出其不意地 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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dual
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| adj.双的；二重的，二元的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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manifestations
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| n.表示，显示（manifestation的复数形式） | |
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manifestation
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| n.表现形式；表明；现象 | |
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confirmation
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| n.证实，确认，批准 | |
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mutual
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phenomena
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formulate
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texture
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domain
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varied
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remains
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flux
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cosmos
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majestic
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disciple
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secular
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meditation
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initiating
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surmount
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| vt.克服；置于…顶上 | |
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millennial
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| 一千年的，千福年的 | |
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ebb
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anguishing
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denudes
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delusions
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delusion
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literally
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| adv.照字面意义，逐字地；确实 | |
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solely
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| adv.仅仅，唯一地 | |
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attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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attain
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| vt.达到，获得，完成 | |
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testament
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| n.遗嘱；证明 | |
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46
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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47
behold
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| v.看，注视，看到 | |
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48
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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49
vibration
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| n.颤动，振动；摆动 | |
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50
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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51
velocity
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| n.速度，速率 | |
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52
deriving
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| v.得到( derive的现在分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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53
yardstick
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| n.计算标准，尺度；评价标准 | |
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54
ambiguity
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| n.模棱两可；意义不明确 | |
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55
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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56
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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57
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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58
physicist
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| n.物理学家，研究物理学的人 | |
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59
embodies
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| v.表现( embody的第三人称单数 )；象征；包括；包含 | |
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60
protean
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| adj.反复无常的；变化自如的 | |
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61
essentially
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| adv.本质上，实质上，基本上 | |
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62
realization
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| n.实现；认识到，深刻了解 | |
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63
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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64
transmutes
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| v.使变形，使变质，把…变成…( transmute的第三人称单数 ) | |
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65
irrelevant
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| adj.不恰当的，无关系的，不相干的 | |
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66
spun
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| v.纺，杜撰，急转身 | |
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67
demonstration
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| n.表明，示范，论证，示威 | |
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68
advancement
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| n.前进，促进，提升 | |
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69
indirectly
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| adv.间接地，不直接了当地 | |
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70
fluorescent
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| adj.荧光的，发出荧光的 | |
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71
attic
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| n.顶楼，屋顶室 | |
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72
molecules
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| 分子( molecule的名词复数 ) | |
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73
shimmering
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| v.闪闪发光，发微光( shimmer的现在分词 ) | |
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74
corroborated
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| v.证实，支持（某种说法、信仰、理论等）( corroborate的过去式 ) | |
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75
hoary
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| adj.古老的；鬓发斑白的 | |
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76
philosophic
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| adj.哲学的，贤明的 | |
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77
warp
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| vt.弄歪，使翘曲，使不正常，歪曲，使有偏见 | |
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78
mirages
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| n.海市蜃楼，幻景( mirage的名词复数 ) | |
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79
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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80
props
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| 小道具； 支柱( prop的名词复数 )； 支持者； 道具； （橄榄球中的）支柱前锋 | |
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81
transgression
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| n.违背；犯规；罪过 | |
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82
utilize
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| vt.使用，利用 | |
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83
imprisoning
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| v.下狱，监禁( imprison的现在分词 ) | |
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84
solvent
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| n.溶剂；adj.有偿付能力的 | |
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85
fiat
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| n.命令，法令，批准；vt.批准，颁布 | |
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86
immortality
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| n.不死，不朽 | |
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87
dwelling
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| n.住宅，住所，寓所 | |
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88
merged
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| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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89
liberating
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| 解放，释放( liberate的现在分词 ) | |
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90
forth
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| adv.向前；向外，往外 | |
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91
prod
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| vt.戳，刺；刺激，激励 | |
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92
relatively
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| adv.比较...地，相对地 | |
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93
projection
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| n.发射，计划，突出部分 | |
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94
visualization
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| n.想像，设想 | |
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95
omnipotence
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| n.全能，万能，无限威力 | |
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96
tuned
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| adj.调谐的，已调谐的v.调音( tune的过去式和过去分词 )；调整；（给收音机、电视等）调谐；使协调 | |
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97
motives
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| n.动机，目的( motive的名词复数 ) | |
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98
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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99
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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100
likeness
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| n.相像，相似（之处） | |
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101
fowl
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| n.家禽，鸡，禽肉 | |
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102
vividly
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| adv.清楚地，鲜明地，生动地 | |
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103
descended
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| a.为...后裔的，出身于...的 | |
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104
toll
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| n.过路(桥)费；损失，伤亡人数；v.敲(钟) | |
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105
cannons
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| n.加农炮，大炮，火炮( cannon的名词复数 ) | |
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106
asunder
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| adj.分离的，化为碎片 | |
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107
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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108
groaning
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| adj. 呜咽的, 呻吟的 动词groan的现在分词形式 | |
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109
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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110
hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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111
joyfully
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| adv. 喜悦地, 高兴地 | |
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112
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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113
inhaling
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| v.吸入( inhale的现在分词 ) | |
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114
exhaling
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| v.呼出，发散出( exhale的现在分词 )；吐出（肺中的空气、烟等），呼气 | |
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115
gory
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| adj.流血的；残酷的 | |
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116
rumbling
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| n. 隆隆声, 辘辘声 adj. 隆隆响的 动词rumble的现在分词 | |
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117
awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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118
apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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119
portray
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| v.描写，描述；画(人物、景象等) | |
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120
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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121
transparent
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| adj.明显的，无疑的；透明的 | |
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122
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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123
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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124
pageant
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| n.壮观的游行；露天历史剧 | |
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125
eternity
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| n.不朽，来世；永恒，无穷 | |
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126
delusive
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| adj.欺骗的，妄想的 | |
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127
countless
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| adj.无数的，多得不计其数的 | |
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128
naught
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| n.无，零 [=nought] | |
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129
ingenuity
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| n.别出心裁；善于发明创造 | |
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130
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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131
chiaroscuro
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| n.明暗对照法 | |
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132
supremacy
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| n.至上；至高权力 | |
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133
Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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134
shudder
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| v.战粟，震动，剧烈地摇晃；n.战粟，抖动 | |
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135
cartridge
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| n.弹壳，弹药筒；(装磁带等的)盒子 | |
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136
consolation
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| n.安慰，慰问 | |
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137
scintillating
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| adj．才气横溢的,闪闪发光的; 闪烁的 | |
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138
luster
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| n.光辉；光泽，光亮；荣誉 | |
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139
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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140
shaft
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| n.(工具的)柄，杆状物 | |
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141
touching
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| adj.动人的，使人感伤的 | |
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142
mechanism
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| n.机械装置；机构，结构 | |
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143
replica
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| n.复制品 | |
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144
throbbing
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| a. 跳动的,悸动的 | |
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145
entreatingly
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| 哀求地，乞求地 | |
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146
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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147
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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148
swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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149
flickered
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| （通常指灯光）闪烁，摇曳( flicker的过去式和过去分词 ) | |
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150
apparently
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| adv.显然地；表面上，似乎 | |
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151
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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152
displeased
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| a.不快的 | |
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153
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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154
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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155
monastery
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| n.修道院，僧院，寺院 | |
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156
inadequacy
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| n.无法胜任，信心不足 | |
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157
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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158
ethics
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| n.伦理学；伦理观，道德标准 | |
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