From a reverent2 study of the Bible from an Oriental viewpoint, 35-2 and from intuitional perception, I am convinced that John the Baptist was, in past lives, the guru of Christ. There are numerous passages in the Bible which infer that John and Jesus in their last incarnations were, respectively, Elijah and his disciple3 Elisha. (These are the spellings in the Old Testament4. The Greek translators spelled the names as Elias and Eliseus; they reappear in the New Testament in these changed forms.)
The very end of the Old Testament is a prediction of the reincarnation of Elijah and Elisha: "Behold5, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord." 35-3 Thus John (Elijah), sent "before the coming . . . of the Lord," was born slightly earlier to serve as a herald6 for Christ. An angel appeared to Zacharias the father to testify that his coming son John would be no other than Elijah (Elias).
"But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. . . . And many of the children of Israel shall he turn to the Lord their God. And he shall go before him 35-4 in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." 35-5 Jesus twice unequivocally identified Elijah (Elias) as John: "Elias is come already, and they knew him not. . . . Then the disciples7 understood that he spake unto them of John the Baptist." 35-6 Again, Christ says: "For all the prophets and the law prophesied8 until John. And if ye will receive it, this is Elias, which was for to come." 35-7 When John denied that he was Elias (Elijah), 35-8 he meant that in the humble9 garb10 of John he came no longer in the outward elevation11 of Elijah the great guru. In his former incarnation he had given the "mantle12" of his glory and his spiritual wealth to his disciple Elisha. "And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee. . . . And he took the mantle of Elijah that fell from him." 35-9
The roles became reversed, because Elijah-John was no longer needed to be the ostensible13 guru of Elisha-Jesus, now perfected in divine realization14.
When Christ was transfigured on the mountain 35-10 it was his guru Elias, with Moses, whom he saw. Again, in his hour of extremity15 on the cross, Jesus cried out the divine name: "Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken16 me? Some of them that stood there, when they heard that, said, This man calleth for Elias. . . . Let us see whether Elias will come to save him." 35-11
The eternal bond of guru and disciple that existed between John and Jesus was present also for Babaji and Lahiri Mahasaya. With tender solicitude17 the deathless guru swam the Lethean waters that swirled18 between the last two lives of his chela, and guided the successive steps taken by the child and then by the man Lahiri Mahasaya. It was not until the disciple had reached his thirty-third year that Babaji deemed the time to be ripe to openly reestablish the never-severed link. Then, after their brief meeting near Ranikhet, the selfless master banished19 his dearly-beloved disciple from the little mountain group, releasing him for an outward world mission. "My son, I shall come whenever you need me." What mortal lover can bestow21 that infinite promise?
Unknown to society in general, a great spiritual renaissance22 began to flow from a remote corner of Benares. Just as the fragrance23 of flowers cannot be suppressed, so Lahiri Mahasaya, quietly living as an ideal householder, could not hide his innate24 glory. Slowly, from every part of India, the devotee-bees sought the divine nectar of the liberated25 master.
The English office superintendent26 was one of the first to notice a strange transcendental change in his employee, whom he endearingly called "Ecstatic Babu."
"Sir, you seem sad. What is the trouble?" Lahiri Mahasaya made this sympathetic inquiry27 one morning to his employer.
"My wife in England is critically ill. I am torn by anxiety."
"I shall get you some word about her." Lahiri Mahasaya left the room and sat for a short time in a secluded28 spot. On his return he smiled consolingly.
"Your wife is improving; she is now writing you a letter." The omniscient29 yogi quoted some parts of the missive.
"Ecstatic Babu, I already know that you are no ordinary man. Yet I am unable to believe that, at will, you can banish20 time and space!"
The promised letter finally arrived. The astounded30 superintendent found that it contained not only the good news of his wife's recovery, but also the same phrases which, weeks earlier, Lahiri Mahasaya had repeated.
The wife came to India some months later. She visited the office, where Lahiri Mahasaya was quietly sitting at his desk. The woman approached him reverently31.
"Sir," she said, "it was your form, haloed in glorious light, that I beheld32 months ago by my sickbed in London. At that moment I was completely healed! Soon after, I was able to undertake the long ocean voyage to India."
Day after day, one or two devotees besought33 the sublime34 guru for Kriya initiation35. In addition to these spiritual duties, and to those of his business and family life, the great master took an enthusiastic interest in education. He organized many study groups, and played an active part in the growth of a large high school in the Bengalitola section of Benares. His regular discourses36 on the scriptures37 came to be called his "Gita Assembly," eagerly attended by many truth-seekers.
By these manifold activities, Lahiri Mahasaya sought to answer the common challenge: "After performing one's business and social duties, where is the time for devotional meditation38?" The harmoniously39 balanced life of the great householder-guru became the silent inspiration of thousands of questioning hearts. Earning only a modest salary, thrifty40, unostentatious, accessible to all, the master carried on naturally and happily in the path of worldly life.
Though ensconced in the seat of the Supreme41 One, Lahiri Mahasaya showed reverence42 to all men, irrespective of their differing merits. When his devotees saluted43 him, he bowed in turn to them. With a childlike humility44, the master often touched the feet of others, but seldom allowed them to pay him similar honor, even though such obeisance45 toward the guru is an ancient Oriental custom.
A significant feature of Lahiri Mahasaya's life was his gift of Kriya initiation to those of every faith. Not Hindus only, but Moslems and Christians48 were among his foremost disciples. Monists and dualists, those of all faiths or of no established faith, were impartially49 received and instructed by the universal guru. One of his highly advanced chelas was Abdul Gufoor Khan, a Mohammedan. It shows great courage on the part of Lahiri Mahasaya that, although a high-caste Brahmin, he tried his utmost to dissolve the rigid50 caste bigotry51 of his time. Those from every walk of life found shelter under the master's omnipresent wings. Like all God-inspired prophets, Lahiri Mahasaya gave new hope to the outcastes and down-trodden of society.
"Always remember that you belong to no one, and no one belongs to you. Reflect that some day you will suddenly have to leave everything in this world-so make the acquaintanceship of God now," the great guru told his disciples. "Prepare yourself for the coming astral journey of death by daily riding in the balloon of God-perception. Through delusion52 you are perceiving yourself as a bundle of flesh and bones, which at best is a nest of troubles. 35-12 Meditate53 unceasingly, that you may quickly behold yourself as the Infinite Essence, free from every form of misery54. Cease being a prisoner of the body; using the secret key of Kriya, learn to escape into Spirit."
The great guru encouraged his various students to adhere to the good traditional discipline of their own faith. Stressing the all-inclusive nature of Kriya as a practical technique of liberation, Lahiri Mahasaya then gave his chelas liberty to express their lives in conformance with environment and up bringing.
"A Moslem46 should perform his namaj 35-13 worship four times daily," the master pointed55 out. "Four times daily a Hindu should sit in meditation. A Christian47 should go down on his knees four times daily, praying to God and then reading the Bible."
With wise discernment the guru guided his followers56 into the paths of Bhakti (devotion), Karma (action), Jnana (wisdom), or Raja (royal or complete) Yogas, according to each man's natural tendencies. The master, who was slow to give his permission to devotees wishing to enter the formal path of monkhood, always cautioned them to first reflect well on the austerities of the monastic life.
The great guru taught his disciples to avoid theoretical discussion of the scriptures. "He only is wise who devotes himself to realizing, not reading only, the ancient revelations," he said. "Solve all your problems through meditation. 35-14 Exchange unprofitable religious speculations57 for actual God-contact. Clear your mind of dogmatic theological debris58; let in the fresh, healing waters of direct perception. Attune59 yourself to the active inner Guidance; the Divine Voice has the answer to every dilemma60 of life. Though man's ingenuity61 for getting himself into trouble appears to be endless, the Infinite Succor62 is no less resourceful."
lahiri
LAHIRI MAHASAYA
Disciple of Babaji
and Guru of Sri Yukteswar
The master's omnipresence was demonstrated one day before a group of disciples who were listening to his exposition of the Bhagavad Gita. As he was explaining the meaning of Kutastha Chaitanya or the Christ Consciousness in all vibratory creation, Lahiri Mahasaya suddenly gasped63 and cried out:
"I am drowning in the bodies of many souls off the coast of Japan!"
The next morning the chelas read a newspaper account of the death of many people whose ship had foundered64 the preceding day near Japan.
The distant disciples of Lahiri Mahasaya were often made aware of his enfolding presence. "I am ever with those who practice Kriya," he said consolingly to chelas who could not remain near him. "I will guide you to the Cosmic Home through your enlarging perceptions."
Swami Satyananda was told by a devotee that, unable to go to Benares, the man had nevertheless received precise Kriya initiation in a dream. Lahiri Mahasaya had appeared to instruct the chela in answer to his prayers.
If a disciple neglected any of his worldly obligations, the master would gently correct and discipline him.
"Lahiri Mahasaya's words were mild and healing, even when he was forced to speak openly of a chela's faults," Sri Yukteswar once told me. He added ruefully, "No disciple ever fled from our master's barbs65." I could not help laughing, but I truthfully assured Sri Yukteswar that, sharp or not, his every word was music to my ears.
Lahiri Mahasaya carefully graded Kriya into four progressive initiations. 35-15 He bestowed66 the three higher techniques only after the devotee had manifested definite spiritual progress. One day a certain chela, convinced that his worth was not being duly evaluated, gave voice to his discontent.
"Master," he said, "surely I am ready now for the second initiation."
At this moment the door opened to admit a humble disciple, Brinda Bhagat. He was a Benares postman.
"Brinda, sit by me here." The great guru smiled at him affectionately. "Tell me, are you ready for the second technique of Kriya?"
The little postman folded his hands in supplication67. "Gurudeva," he said in alarm, "no more initiations, please! How can I assimilate any higher teachings? I have come today to ask your blessings69, because the first divine Kriya has filled me with such intoxication70 that I cannot deliver my letters!"
"Already Brinda swims in the sea of Spirit." At these words from Lahiri Mahasaya, his other disciple hung his head.
"Master," he said, "I see I have been a poor workman, finding fault with my tools."
The postman, who was an uneducated man, later developed his insight through Kriya to such an extent that scholars occasionally sought his interpretation71 on involved scriptural points. Innocent alike of sin and syntax, little Brinda won renown72 in the domain73 of learned pundits75.
Besides the numerous Benares disciples of Lahiri Mahasaya, hundreds came to him from distant parts of India. He himself traveled to Bengal on several occasions, visiting at the homes of the fathers-in-law of his two sons. Thus blessed by his presence, Bengal became honeycombed with small Kriya groups. Particularly in the districts of Krishnagar and Bishnupur, many silent devotees to this day have kept the invisible current of spiritual meditation flowing.
Among many saints who received Kriya from Lahiri Mahasaya may be mentioned the illustrious Swami Vhaskarananda Saraswati of Benares, and the Deogarh ascetic76 of high stature77, Balananda Brahmachari. For a time Lahiri Mahasaya served as private tutor to the son of Maharaja Iswari Narayan Sinha Bahadur of Benares. Recognizing the master's spiritual attainment78, the maharaja, as well as his son, sought Kriya initiation, as did the Maharaja Jotindra Mohan Thakur.
A number of Lahiri Mahasaya's disciples with influential79 worldly position were desirous of expanding the Kriya circle by publicity80. The guru refused his permission. One chela, the royal physician to the Lord of Benares, started an organized effort to spread the master's name as "Kashi Baba" (Exalted One of Benares). 35-16 Again the guru forbade it.
"Let the fragrance of the Kriya flower be wafted81 naturally, without any display," he said. "Its seeds will take root in the soil of spiritually fertile hearts."
Although the great master did not adopt the system of preaching through the modern medium of an organization, or through the printing press, he knew that the power of his message would rise like a resistless flood, inundating82 by its own force the banks of human minds. The changed and purified lives of devotees were the simple guarantees of the deathless vitality83 of Kriya.
In 1886, twenty-five years after his Ranikhet initiation, Lahiri Mahasaya was retired84 on a pension. 35-17 With his availability in the daytime, disciples sought him out in ever-increasing numbers. The great guru now sat in silence most of the time, locked in the tranquil85 lotus posture86. He seldom left his little parlor87, even for a walk or to visit other parts of the house. A quiet stream of chelas arrived, almost ceaselessly, for a darshan (holy sight) of the guru.
To the awe88 of all beholders, Lahiri Mahasaya's habitual89 physiological90 state exhibited the superhuman features of breathlessness, sleeplessness91, cessation of pulse and heartbeat, calm eyes unblinking for hours, and a profound aura of peace. No visitors departed without upliftment of spirit; all knew they had received the silent blessing68 of a true man of God.
The master now permitted his disciple, Panchanon Bhattacharya, to open an "Arya Mission Institution" in Calcutta. Here the saintly disciple spread the message of Kriya Yoga, and prepared for public benefit certain yogic herbal 35-18 medicines.
In accordance with ancient custom, the master gave to people in general a neem 35-19 oil for the cure of various diseases. When the guru requested a disciple to distil92 the oil, he could easily accomplish the task. If anyone else tried, he would encounter strange difficulties, finding that the medicinal oil had almost evaporated after going through the required distilling93 processes. Evidently the master's blessing was a necessary ingredient.
Lahiri Mahasaya handwriting
Lahiri Mahasaya's handwriting and signature, in Bengali script, are shown above. The lines occur in a letter to a chela; the great master interprets a Sanskrit verse as follows: "He who has attained94 a state of calmness wherein his eyelids95 do not blink, has achieved Sambhabi Mudra."
(signed) "Sri Shyama Charan Deva Sharman"
The Arya Mission Institution undertook the publication of many of the guru's scriptural commentaries. Like Jesus and other great prophets, Lahiri Mahasaya himself wrote no books, but his penetrating96 interpretations97 were recorded and arranged by various disciples. Some of these voluntary amanuenses were more discerning than others in correctly conveying the profound insight of the guru; yet, on the whole, their efforts were successful. Through their zeal98, the world possesses unparalleled commentaries by Lahiri Mahasaya on twenty-six ancient scriptures.
Sri Ananda Mohan Lahiri, a grandson of the master, has written an interesting booklet on Kriya. "The text of the Bhagavad Gita is a part of the great epic99, the Mahabharata, which possesses several knot- points (vyas-kutas)," Sri Ananda wrote. "Keep those knot-points unquestioned, and we find nothing but mythical100 stories of a peculiar101 and easily-misunderstood type. Keep those knot-points unexplained, and we have lost a science which the East has preserved with superhuman patience after a quest of thousands of years of experiment. 35-20 It was the commentaries of Lahiri Mahasaya which brought to light, clear of allegories, the very science of religion that had been so cleverly put out of sight in the riddle102 of scriptural letters and imagery. No longer a mere103 unintelligible104 jugglery106 of words, the otherwise unmeaning formulas of Vedic worship have been proved by the master to be full of scientific significance. . . .
"We know that man is usually helpless against the insurgent107 sway of evil passions, but these are rendered powerless and man finds no motive108 in their indulgence when there dawns on him a consciousness of superior and lasting109 bliss110 through Kriya. Here the give-up, the negation111 of the lower passions, synchronizes112 with a take-up, the assertion of a beatitude. Without such a course, hundreds of moral maxims113 which run in mere negatives are useless to us.
"Our eagerness for worldly activity kills in us the sense of spiritual awe. We cannot comprehend the Great Life behind all names and forms, just because science brings home to us how we can use the powers of nature; this familiarity has bred a contempt for her ultimate secrets. Our relation with nature is one of practical business. We tease her, so to speak, to know how she can be used to serve our purposes; we make use of her energies, whose Source yet remains114 unknown. In science our relation with nature is one that exists between a man and his servant, or in a philosophical115 sense she is like a captive in the witness box. We cross-examine her, challenge her, and minutely weigh her evidence in human scales which cannot measure her hidden values. On the other hand, when the self is in communion with a higher power, nature automatically obeys, without stress or strain, the will of man. This effortless command over nature is called 'miraculous116' by the uncomprehending materialist117.
"The life of Lahiri Mahasaya set an example which changed the erroneous notion that yoga is a mysterious practice. Every man may find a way through Kriya to understand his proper relation with nature, and to feel spiritual reverence for all phenomena118, whether mystical or of everyday occurrence, in spite of the matter-of-factness of physical science. 35-21 We must bear in mind that what was mystical a thousand years ago is no longer so, and what is mysterious now may become lawfully119 intelligible105 a hundred years hence. It is the Infinite, the Ocean of Power, that is at the back of all manifestations120.
"The law of Kriya Yoga is eternal. It is true like mathematics; like the simple rules of addition and subtraction121, the law of Kriya can never be destroyed. Burn to ashes all the books on mathematics, the logically-minded will always rediscover such truths; destroy all the sacred books on yoga, its fundamental laws will come out whenever there appears a true yogi who comprises within himself pure devotion and consequently pure knowledge."
Just as Babaji is among the greatest of avatars, a Mahavatar, and Sri Yukteswar a Jnanavatar or Incarnation of Wisdom, so Lahiri Mahasaya may justly be called Yogavatar, or Incarnation of Yoga. By the standards of both qualitative122 and quantitative123 good, he elevated the spiritual level of society. In his power to raise his close disciples to Christlike stature and in his wide dissemination124 of truth among the masses, Lahiri Mahasaya ranks among the saviors of mankind.
His uniqueness as a prophet lies in his practical stress on a definite method, Kriya, opening for the first time the doors of yoga freedom to all men. Apart from the miracles of his own life, surely the Yogavatar reached the zenith of all wonders in reducing the ancient complexities125 of yoga to an effective simplicity126 not beyond the ordinary grasp.
In reference to miracles, Lahiri Mahasaya often said, "The operation of subtle laws which are unknown to people in general should not be publicly discussed or published without due discrimination." If in these pages I have appeared to flout127 his cautionary words, it is because he has given me an inward reassurance128. Also, in recording129 the lives of Babaji, Lahiri Mahasaya, and Sri Yukteswar, I have thought it advisable to omit many true miraculous stories, which could hardly have been included without writing, also, an explanatory volume of abstruse130 philosophy.
New hope for new men! "Divine union," the Yogavatar proclaimed, "is possible through self-effort, and is not dependent on theological beliefs or on the arbitrary will of a Cosmic Dictator."
Through use of the Kriya key, persons who cannot bring themselves to believe in the divinity of any man will behold at last the full divinity of their own selves.
35-1: Matthew 3:15.
35-2: Many Biblical passages reveal that the law of reincarnation was understood and accepted. Reincarnational cycles are a more reasonable explanation for the different states of evolution in which mankind is found, than the common Western theory which assumes that something (consciousness of egoity) came out of nothing, existed with varying degrees of lustihood for thirty or ninety years, and then returned to the original void. The inconceivable nature of such a void is a problem to delight the heart of a medieval Schoolman.
35-3: Malachi 4:5.
35-4: "Before him," i.e., "before the Lord."
35-5: Luke 1:13-17.
35-6: Matthew 17:12-13.
35-7: Matthew 11:13-14.
35-8: John 1:21.
35-9: II Kings 2:9-14.
35-10: Matthew 17:3.
35-11: Matthew 27:46-49.
35-12: "How many sorts of death are in our bodies! Nothing is therein but death."-Martin Luther, in "Table-Talk."
35-13: The chief prayer of the Mohammedans, usually repeated four or five times daily.
35-14: "Seek truth in meditation, not in moldy131 books. Look in the sky to find the moon, not in the pond."-Persian Proverb.
35-15: As Kriya Yoga is capable of many subdivisions, Lahiri Mahasaya wisely sifted132 out four steps which he discerned to be those which contained the essential marrow133, and which were of the highest value in actual practice.
35-16: Other titles bestowed on Lahiri Mahasaya by his disciples were Yogibar (greatest of yogis), Yogiraj (king of yogis), and Munibar (greatest of saints), to which I have added Yogavatar (incarnation of yoga).
35-17: He had given, altogether, thirty-five years of service in one department of the government.
35-18: Vast herbal knowledge is found in ancient Sanskrit treatises134. Himalayan herbs were employed in a rejuvenation135 treatment which aroused the attention of the world in 1938 when the method was used on Pundit74 Madan Mohan Malaviya, 77-year-old Vice-Chancellor of Benares Hindu University. To a remarkable136 extent, the noted137 scholar regained138 in 45 days his health, strength, memory, normal eyesight; indications of a third set of teeth appeared, while all wrinkles vanished. The herbal treatment, known as Kaya Kalpa, is one of 80 rejuvenation methods outlined in Hindu Ayurveda or medical science. Pundit Malaviya underwent the treatment at the hands of Sri Kalpacharya Swami Beshundasji, who claims 1766 as his birth year. He possesses documents proving him to be more than 100 years old; Associated Press reporters remarked that he looked about 40.
Ancient Hindu treatises divided medical science into 8 branches: salya (surgery); salakya (diseases above the neck); kayachikitsa (medicine proper); bhutavidya (mental diseases); kaumara (care of infancy); agada (toxicology); Rasayana (longevity); Vagikarana (tonics). Vedic physicians used delicate surgical140 instruments, employed plastic surgery, understood medical methods to counteract141 the effects of poison gas, performed Caesarean sections and brain operations, were skilled in dynamization of drugs. Hippocrates, famous physician of the 5th century B.C., borrowed much of his materia medica from Hindu sources.
35-19: The East Indian margosa tree. Its medicinal values have now become recognized in the West, where the bitter neem bark is used as a tonic139, and the oil from seeds and fruit has been found of utmost worth in the treatment of leprosy and other diseases.
35-20: "A number of seals recently excavated142 from archaeological sites of the Indus valley, datable in the third millennium143 B.C., show figures seated in meditative144 postures145 now used in the system of Yoga, and warrant the inference that even at that time some of the rudiments146 of Yoga were already known. We may not unreasonably147 draw the conclusion that systematic148 introspection with the aid of studied methods has been practiced in India for five thousand years. . . . India has developed certain valuable religious attitudes of mind and ethical149 notions which are unique, at least in the wideness of their application to life. One of these has been a tolerance150 in questions of intellectual belief-doctrine-that is amazing to the West, where for many centuries heresy-hunting was common, and bloody151 wars between nations over sectarian rivalries152 were frequent."-Extracts from an article by Professor W. Norman Brown in the May, 1939 issue of the Bulletin of the American Council of Learned Societies, Washington, D.C.
35-21: One thinks here of Carlyle's observation in Sartor Resartus: "The man who cannot wonder, who does not habitually153 wonder (and worship), were he president of innumerable Royal Societies and carried . . . the epitome154 of all laboratories and observatories155, with their results, in his single head,-is but a pair of spectacles behind which there is no eye."
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reverent
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disciple
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testament
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behold
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herald
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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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humble
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garb
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elevation
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mantle
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ostensible
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realization
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extremity
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solicitude
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banished
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banish
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bestow
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renaissance
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fragrance
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superintendent
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inquiry
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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omniscient
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| adj.无所不知的；博识的 | |
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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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reverently
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| adv.虔诚地 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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34
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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initiation
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| n.开始 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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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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38
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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harmoniously
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| 和谐地，调和地 | |
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40
thrifty
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| adj.节俭的；兴旺的；健壮的 | |
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41
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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42
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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44
humility
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| n.谦逊，谦恭 | |
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45
obeisance
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| n.鞠躬，敬礼 | |
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46
Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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47
Christian
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| adj.基督教徒的；n.基督教徒 | |
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48
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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49
impartially
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| adv.公平地，无私地 | |
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50
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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51
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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52
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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53
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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54
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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pointed
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| adj.尖的，直截了当的 | |
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56
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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speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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58
debris
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| n.瓦砾堆，废墟，碎片 | |
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59
attune
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| v.使调和 | |
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60
dilemma
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| n.困境，进退两难的局面 | |
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61
ingenuity
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| n.别出心裁；善于发明创造 | |
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62
succor
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| n.援助，帮助；v.给予帮助 | |
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63
gasped
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| v.喘气( gasp的过去式和过去分词 )；喘息；倒抽气；很想要 | |
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foundered
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| v.创始人( founder的过去式和过去分词 ) | |
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65
barbs
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| n.（箭头、鱼钩等的）倒钩( barb的名词复数 )；带刺的话；毕露的锋芒；钩状毛 | |
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66
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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67
supplication
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| n.恳求，祈愿，哀求 | |
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68
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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70
intoxication
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| n.wild excitement;drunkenness；poisoning | |
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71
interpretation
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| n.解释，说明，描述；艺术处理 | |
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72
renown
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| n.声誉，名望 | |
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73
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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74
pundit
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| n.博学之人；权威 | |
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75
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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76
ascetic
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| adj.禁欲的；严肃的 | |
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77
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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78
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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79
influential
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| adj.有影响的，有权势的 | |
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80
publicity
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| n.众所周知，闻名；宣传，广告 | |
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81
wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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82
inundating
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| v.淹没( inundate的现在分词 )；（洪水般地）涌来；充满；给予或交予（太多事物）使难以应付 | |
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83
vitality
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| n.活力，生命力，效力 | |
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84
retired
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| adj.隐退的，退休的，退役的 | |
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85
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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86
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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87
parlor
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| n.店铺，营业室；会客室，客厅 | |
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88
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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89
habitual
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| adj.习惯性的；通常的，惯常的 | |
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90
physiological
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| adj.生理学的，生理学上的 | |
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91
sleeplessness
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| n.失眠，警觉 | |
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92
distil
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| vt.蒸馏；提取…的精华，精选出 | |
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93
distilling
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| n.蒸馏（作用）v.蒸馏( distil的过去式和过去分词 )( distilled的过去分词 )；从…提取精华 | |
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94
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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95
eyelids
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| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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96
penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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97
interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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98
zeal
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| n.热心，热情，热忱 | |
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99
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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100
mythical
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| adj.神话的；虚构的；想像的 | |
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101
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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102
riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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103
mere
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| adj.纯粹的；仅仅，只不过 | |
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104
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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105
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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106
jugglery
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| n.杂耍，把戏 | |
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107
insurgent
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| adj.叛乱的，起事的；n.叛乱分子 | |
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108
motive
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| n.动机，目的；adv.发动的，运动的 | |
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109
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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110
bliss
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| n.狂喜，福佑，天赐的福 | |
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111
negation
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| n.否定；否认 | |
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112
synchronizes
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| n.同步器( synchronize的名词复数 ) | |
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113
maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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114
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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115
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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116
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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117
materialist
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| n. 唯物主义者 | |
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118
phenomena
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| n.现象 | |
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119
lawfully
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| adv.守法地，合法地；合理地 | |
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120
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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121
subtraction
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| n.减法，减去 | |
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122
qualitative
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| adj.性质上的，质的，定性的 | |
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123
quantitative
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| adj.数量的，定量的 | |
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124
dissemination
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| 传播,宣传,传染(病毒) | |
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125
complexities
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| 复杂性(complexity的名词复数)； 复杂的事物 | |
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126
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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127
flout
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| v./n.嘲弄，愚弄，轻视 | |
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128
reassurance
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| n.使放心，使消除疑虑 | |
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129
recording
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| n.录音，记录 | |
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130
abstruse
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| adj.深奥的，难解的 | |
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131
moldy
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| adj.发霉的 | |
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132
sifted
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| v.筛( sift的过去式和过去分词 )；筛滤；细查；详审 | |
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133
marrow
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| n.骨髓；精华；活力 | |
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134
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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135
rejuvenation
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| n. 复原，再生, 更新, 嫩化, 恢复 | |
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136
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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137
noted
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| adj.著名的，知名的 | |
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138
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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139
tonic
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| n./adj.滋补品，补药，强身的，健体的 | |
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140
surgical
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| adj.外科的，外科医生的，手术上的 | |
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141
counteract
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| vt.对…起反作用，对抗，抵消 | |
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142
excavated
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| v.挖掘( excavate的过去式和过去分词 )；开凿；挖出；发掘 | |
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143
millennium
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| n.一千年，千禧年；太平盛世 | |
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144
meditative
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| adj.沉思的，冥想的 | |
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145
postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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146
rudiments
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| n.基础知识，入门 | |
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147
unreasonably
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| adv. 不合理地 | |
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148
systematic
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| adj.有系统的，有计划的，有方法的 | |
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149
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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150
tolerance
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| n.宽容；容忍，忍受；耐药力；公差 | |
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151
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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152
rivalries
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| n.敌对，竞争，对抗( rivalry的名词复数 ) | |
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153
habitually
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| ad.习惯地，通常地 | |
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154
epitome
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| n.典型，梗概 | |
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155
observatories
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| n.天文台，气象台( observatory的名词复数 ) | |
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