Part 1 Chapter 1

In the spring of 1992—it was around Easter as I recall—an extraordinary phenomenon occurred in my life. God began talking with you. Through me.

Let me explain.

I was very unhappy during that period, personally, profes-sionally, and emotionally, and my life was feeling like a failure on all levels. As I’d been in the habit for years of writing my thoughts down in letters (which I usually never delivered), I picked up my trusty yellow legal pad and began pouring out my feelings.

This time, rather than another letter to another person I imagined to be victimizing me, I thought I’d go straight to the source; straight to the greatest victimizer of them all. I decided¹ to write a letter to God.

It was a spiteful, passionate² letter, full of confusions, con-tortions, and condemnations. And a pile of angry questions.

 

Why wasn’t my life working? What would it take to get it to work? Why could I not find happiness in relationships? Was the experience of adequate money going to elude⁴ me forever? Finally—and most emphatically—What had I done to deserve a life of such continuing struggle?

To my surprise, as I scribbled⁵ out the last of my bitter, unanswerable questions and prepared to toss my pen aside, my hand remained poised⁶ over the paper, as if held there by some invisible force. Abruptly⁷, the pen began moving on its own. I had no idea what I was about to write, but an idea seemed to be coming, so I decided to flow with it. Out came...

Do you really want an answer to all these questions, or are you just venting⁸?

 

I blinked... and then my mind came up with a reply. I wrote that down, too.

Both. I’m venting, sure, but if these questions have answers, I’d sure as hell like to hear them!

 

You are “sure as hell”. . .about a lot of things. But wouldn’t it be nice to be “sure as Heaven”?

 

And I wrote:

What is that supposed to mean?

 

Before I knew it, I had begun a conversation.. .and I was not writing so much as taking dictation.

That dictation went on for three years, and at the time, I had no idea where it was going. The answers to the questions I was putting on paper never came to me until the question was completely written and I’d put my own thoughts away. Often the answers came faster than I could write, and I found myself scribbling⁹ to keep up. When I became confused, or lost the feeling that the words were coming from somewhere else, I put the pen down and walked away from the dialogue until I again felt inspired—sorry, that’s the only word which truly fits—to return to the yellow legal pad and start transcribing¹⁰ again.

These conversations are still going on as I write this. And much of it is found on the pages which follow.. .pages which contain an astounding¹¹ dialogue which at first I disbelieved, then assumed to be of personal value, but which I now understand was meant for more than just me. It was meant for you and everyone else who has come to this material. For my questions are your questions.

 

I want you to get into this dialogue as soon as you can, because what’s really important here is not my story, but yours. It is your life story which brought you here. It is your personal experience to which this material has relevance¹². Otherwise you would not be here, with it, right now.

So let’s enter the dialogue with a question I had been asking for a very long time: How does God talk, and to whom? When I asked this question, here’s the answer I received:

 

I talk to everyone. All the time. The question is not to whom do I talk, but who listens?

 

Intrigued¹³, I asked God to expand on this subject. Here’s what God said:

 

First, jet’s exchange the word talk with the word communicate. It’s a much better word, a much fuller, more accurate one. When we try to speak to each other—Me to you, you to Me, we are immediately constricted¹⁴ by the unbelievable limitation of words. For this reason, I do not communicate by words alone. In fact, rarely do I do so. My most common form of communication is through feeling.

Feeling is the language of the soul.

 

If you want to know what’s true for you about something, look to how you’re feeling about it.

Feelings are sometimes difficult to discover—and often even more difficult to acknowledge. Yet hidden in your deepest feelings is your highest truth.

The trick is to get to those feelings. I will show you how. Again. If you wish.

 

I told God that I did wish, but that right now I wished even more for a complete and full answer to my first question. Here’s what God said:

 

I also communicate with thought. Thought and feelings are not the same, although they can occur at the same time. In communicating with thought, I often use images and pictures. For this reason, thoughts are more effective than mere¹⁵ words as tools of communi-cation.

In addition to feelings and thoughts, I also use the vehicle of experience as a grand communicator.

And finally, when feelings and thoughts and expe-rience all fail, I use words. Words are really the least effective communicator. They are most open to misinterpretation, most often misunderstood.

And why is that? It is because of what words are. Words are merely utterances¹⁸: noises that stand for feelings, thoughts, and experience. They are symbols. Signs. Insignias. They are not Truth. They are not the real thing.

Words may help you understand something. Expe-rience allows you to know. Yet there are some things you cannot experience. So I have given you other tools of knowing. And these are called feelings. And so too, thoughts.

Now the supreme¹⁹ irony²⁰ here is that you have all placed so much importance on the Word of God, and so little on the experience.

 

In fact, you place so little value on experience that when what you experience of God differs from what you’ve heard of God, you automatically discard the experience and own the words, when it should be just the other way around.

Your experience and your feelings about a thing represent what you factually and intuitively know about that thing. Words can only seek to symbolize²¹ what you know, and can often confuse what you know.

These, then, are the tools with which I communi-cate, yet they are not the methods, for not all feelings, not all thoughts, not all experience, and not all words are from Me.

Many words have been uttered by others, in My name. Many thoughts and many feelings have been sponsored by causes not of My direct creation. Many experiences result from these.

 

The challenge is one of discernment. The difficulty is knowing the difference between messages from God and data from other sources. Discrimination is a simple matter with the application of a basic rule:

Mine is always your Highest Thought, your Clearest Word, your Grandest Feeling. Anything less is from another source.

 

Now the task of differentiation²² becomes easy, for it should not be difficult even for the beginning student to identify the Highest, the Clearest, and the Grandest.

Yet will I give you these guidelines:

The Highest Thought is always that thought which contains joy. The Clearest Words are those words which contain truth. The Grandest Feeling is that feel-ing which you call love.

Joy, truth, love.

These three are interchangeable, and one always leads to the other. It matters not in which order they are placed.

Having with these guidelines determined²³ which messages are Mine and which have come from another source, the only question remaining is whether My messages will be heeded²⁵.

Most of My messages are not. Some, because they seem too good to be true. Others, because they seem too difficult to follow. Many, because they are simply misunderstood. Most, because they are not received.

My most powerful messenger is experience, and even this you ignore. Especially this you ignore.

Your world would not be in its present condition were you to have simply listened to your experience. The result of your not listening to your experience is that you keep re-living it, over and over again. For My purpose will not be thwarted²⁷, nor My will be ignored. You will get the message. Sooner or later.

I will not force you to, however. I will never coerce²⁸ you. For I have given you a free will—the power to do as you choose—and I will never take that away from you, ever.

And so I will continue sending you the same messages over and over again, throughout the millen-nia and to whatever corner of the universe you oc-cupy. Endlessly will I send you My messages, until you have received them and held them close, calling them your own.

 

My messages will come in a hundred forms, at a thousand moments, across a million years. You cannot miss them if you truly listen. You cannot ignore them once truly heard. Thus will our communication begin in earnest. For in the past you have only talked to Me, praying to Me, interceding²⁹ with Me, beseeching³⁰ Me. Yet now can I talk back to you, even as I am doing here.

 

How can I know this communication is from God? How do I know this is not my own imagination?

 

What would be the difference? Do you not see that I could just as easily work through your imagination as anything else? I will bring you the exact right thoughts, words or feelings, at any given moment, suited precisely³¹ to the purpose at hand, using one device, or several.

You will know these words are from Me because you, of your own accord, have never spoken so clearly. Had you already spoken so clearly on these questions, you would not be asking them.

 

To whom does God communicate? Are there special people? Are there special times?

 

All people are special, and all moments are golden. There is no person and there is no time one more special than another. Many people choose to believe that God communicates in special ways and only with special people. This removes the mass of the people from responsibility for hearing My message, much less receiving it (which is another matter), and allows them to take someone else’s word for everything. You don’t have to listen to Me, for you’ve already decided that others have heard from Me on every subject, and you have them to listen to.

By listening to what other people think they heard Me say, you don’t have to think at all.

This is the biggest reason for most people turning from My messages on a personal level. If you acknow-ledge that you are receiving My messages directly, then you are responsible for interpreting them. It is far safer and much easier to accept the interpretation¹⁶ of others (even others who have lived 2,000 years ago) than seek to interpret the message you may very well be receiving in this moment now.

Yet I invite you to a new form of communication with God. A two-way communication. In truth, it is you who have invited Me. For I have come to you, in this form, right now, in answer to your call.

 

Why do some people, take Christ, for example, seem to hear more of Your communication than others?

 

Because some people are willing to actually listen. They are willing to hear, and they are willing to remain open to the communication even when it seems scary, or crazy, or downright wrong.

 

We should listen to God even when what’s being said seems wrong?

 

Especially when it seems wrong. If you think you are right about everything, who needs to talk with God?

Go ahead and act on all that you know. But notice that you’ve all been doing that since time began. And look at what shape the world is in. Clearly, you’ve missed something. Obviously, there is something you don’t understand. That which you do understand must seem right to you, because “right” is a term you use to designate something with which you agree. What you’ve missed will, therefore, appear at first to be

 

The only way to move forward on this is to ask yourself, “What would happen if everything I thought was ‘wrong’ was actually ‘right’?” Every great scientist knows about this. When what a scientist does is not working, a scientist sets aside all of the assumptions and starts over. All great discoveries have been made from a willingness, and ability, to not be right. And that’s what’s needed here.

You cannot know God until you’ve stopped telling yourself that you already know God. You cannot hear God until you stop thinking that you’ve already heard God.

I cannot tell you My Truth until you stop telling Me yours.

 

But my truth about God comes from You.

 

Who said so?

 

Others.

 

What others?

 

Leaders. Ministers. Rabbis. Priests. Books. The Bible, for heaven’s sake!

 

Those are not authoritative³² sources.

 

They aren’t?

 

No.

 

Then what is?

 

Listen to your feelings. Listen to your Highest Thoughts. Listen to your experience. Whenever any one of these differ from what you’ve been told by your teachers, or read in your books, forget the words. Words are the least reliable purveyor³³ of Truth.

 

There is so much I want to say to You, so much I want to ask. I don’t know where to begin.

For instance, why is it that You do not reveal Yourself? If there really is a God, and You are It, why do You not reveal Yourself in a way we can all understand?

 

I have done so, over and over. I am doing so again right now.

 

No. I mean by a method of revelation that is incontrovert-ible; that cannot be denied.

 

Such as?

 

Such as appearing right now before my eyes.

 

I am doing so right now.

 

Where?

 

Everywhere you look.

 

No, I mean in an incontrovertible way. In a way no man could deny.

 

What way would that be? In what form or shape would you have Me appear?

 

In the form or shape that you actually have.

 

That would be impossible, for I have no form or shape you understand. I could adopt a form or shape that you could understand, but then everyone would assume that what they have seen is the one and only form and shape of God, rather than a form or shape of God—one of many.

People believe I am what they see Me as, rather than what they do not see. But I am the Great Unseen, not what I cause Myself to be in any particular moment. In a sense, I am what I am not. It is from the am-notness that I come, and to it I always return.

Yet when I come in one particular form or an-other—a form in which I think people can understand Me—people assign Me that form forevermore.

And should I come in any other form, to any other people, the first say I did not appear to the second, because I did not look to the second as I did to the first, nor say the same things—so how could it have been Me?

You see, then, it matters not in what form or in what manner I reveal Myself—whatever manner I choose and whatever form I take, none will be incontrovertible.

 

But if You did something that would evidence the truth of who You are beyond doubt or question...

 

.there are still those who would say, it is of the devil, or simply someone’s imagination. Or any cause other than Me.

If I revealed myself as God Almighty³⁴, King of Heaven and Earth, and moved mountains to prove it, there are those who would say, “It must have been Satan.”

And such is as it should be. For God does not reveal Godself to Godself from or through outward observa-tion, but through inward experience. And when inward experience has revealed Godself, outward observation is not necessary. And if outward observation is neces-sary, inward experience is not possible.

If, then, revelation is requested, it cannot be had, for the act of asking is a statement that it is not there; that nothing of God is now being revealed. Such a statement produces the experience. For your thought about something is creative, and your word is productive, and your thought and your word together are magnificently effective in giving birth to your reality. Therefore shall you experience that God is not now revealed, for if God were, you would not ask God to be.

 

Does that mean I cannot ask for anything I want? Are You saying that praying for something actually pushes it away from us?

 

This is a question which has been asked through the Ages—and has been answered whenever it has been asked. Yet you have not heard the answer, or will not believe it.

The question is answered again, in today’s terms, and today’s language, thusly:

You will not have that for which you ask, nor can you have anything you want. This is because your very request is a statement of lack, and your saying you want a thing only works to produce that precise experi-ence—wanting—in your reality.

The correct prayer is therefore never a prayer of supplication³⁵, but a prayer of gratitude³⁶.

When you thank God in advance for that which you choose to experience in your reality, you, in effect, acknowledge that it is there... in effect. Thankfulness is thus the most powerful statement to God; an affirma-tion that even before you ask, I have answered.

Therefore never supplicate³⁷. Appreciate.

 

But what if I am grateful to God in advance for something, and it never shows up? That could lead to disillusionment and bitterness.

 

Gratitude cannot be used as a tool with which to manipulate God; a device with which to fool the universe. You cannot lie to yourself. Your mind knows the truth of your thoughts. If you are saying “Thank you, God, for such and such,” all the while being very clear that it isn’t there in your present reality, you can’t expect God to be less clear than you, and so produce it for you.

God knows what you know, and what you know is what appears as your reality.

 

But how then can I be truly grateful for something I know is not there?

 

Faith. If you have but the faith of a mustard seed, you shall move mountains. You come to know it is there because I said it is there; because I said that, even before you ask, I shall have answered; because I said, and have said to you in every conceivable way, through every teacher you can name, that whatsoever³⁸ you shall choose, choosing it in My Name, so shall it be.

 

Yet so many people say that their prayers have gone unan-swered.

 

No prayer—and a prayer is nothing more than a fervent³⁹ statement of what is so—goes unanswered. Every prayer—every thought, every statement, every feeling—is creative. To the degree that it is fervently⁴⁰ held as truth, to that degree will it be made manifest in your experience.

When it is said that a prayer has not been answered, what has in actuality happened is that the most fervently held thought, word, or feeling has become operative. Yet what you must know—and here is the secret—is that always it is the thought behind the thought—what might be called the Sponsoring Thought—that is the controlling thought.

If, therefore, you beg and supplicate, there seems a much smaller chance that you will experience what you think you are choosing, because the Sponsoring Thought behind every supplication is that you do not have now what you wish. That Sponsoring Thought becomes your reality.

The only Sponsoring Thought which could override⁴¹ this thought is the thought held in faith that God will grant whatever is asked, without fail. Some people have such faith, but very few.

The process of prayer becomes much easier when, rather than having to believe that God will always say “yes” to every request, one understands intuitively that the request itself is not necessary. Then the prayer is a prayer of thanksgiving. It is not a request at all, but a statement of gratitude for what is so.

 

When you say that a prayer is a statement of what is so, are you saying that God does nothing; that everything which happens after a prayer is a result of the prayer’s action?

 

If you believe that God is some omnipotent⁴² being who hears all prayers, says “yes” to some, “no” to others, and “maybe, but not now” to the rest, you are mistaken. By what rule of thumb would God decide?

If you believe that God is the creator and decider of all things in your life, you are mistaken.

God is the observer, not the creator. And God stands ready to assist you in living your life, but not in the way you might expect.

It is not God’s function to create, or uncreate, the circumstances or conditions of your life. God created you, in the image and likeness⁴³ of God. You have created the rest, through the power God has given you. God created the process of life and life itself as you know it. Yet God gave you free choice, to do with life as you will.

In this sense, your will for you is God’s will for you.

You are living your life the way you are living your life, and I have no preference in the matter.

This is the grand illusion in which you have engaged:

that God cares one way or the other what you do.

I do not care what you do, and that is hard for you to hear. Yet do you care what your children do when you send them out to play? Is it a matter of consequence to you whether they play tag, or hide and seek, or pretend? No, it is not, because you know they are perfectly⁴⁴ safe. You have placed them in an environment which you consider friendly and very okay.

 

Of course, you will always hope that they do not hurt themselves. And if they do, you will be right there to help them, heal them, allow them to feel safe again, to be happy again, to go and play again another day. But whether they choose hide and seek or pretend will not matter to you the next day, either.

You will tell them, of course, which games are dangerous to play. But you cannot stop your children from doing dangerous things. Not always. Not forever. Not in every moment from now until death. It is the wise parent who knows this. Yet the parent never stops caring about the outcome. It is this dichotomy—not caring deeply about the process, but caring deeply about the result—that comes close to describing the dichotomy of God.

Yet God, in a sense, does not even care about the

outcome. Not the ultimate outcome. This is because the

ultimate outcome is assured.

And this is the second great illusion of man: that the

outcome of life is in doubt.

It is this doubt about ultimate outcome that has created your greatest enemy, which is fear. For if you doubt outcome, then you must doubt Creator—you must doubt God. And if you doubt God, you must live in fear and guilt⁴⁵ all your life.

If you doubt God’s intentions—and God’s ability to

produce this ultimate result—then how can you ever

relax? How can you ever truly find peace?

Yet God has full power to match intentions with results. You cannot and will not believe in this (even though you claim that God is all-powerful), and so you have to create in your imagination a power equal to God, in order that you may find a way for God’s will to be thwarted. And so you have created in your mythol-ogy the being you call “devil.” You have even imagined a God at war with this being (thinking that God solves problems the way you do). Finally, you have actually imagined that God could lose this war.

All of this violates everything you say you know about

God, but this doesn’t matter. You live your illusion, and thus feel your fear, all out of your decision to doubt God.

But what if you made a new decision? What then would be the result?

I tell you this: you would live as the Buddha⁴⁶ did. As Jesus did. As did every saint you have ever idolized.

Yet, as with most of those saints, people would not understand you. And when you tried to explain your sense of peace, your joy in life, your inner ecstasy⁴⁷, they would listen to your words, but not hear them. They would try to repeat your words, but would add to them.

They would wonder how you could have what they cannot find. And then they would grow jealous. Soon jealousy⁴⁸ would turn to rage, and in their anger they would try to convince you that it is you who do not understand God.

And if they were unsuccessful at tearing you from your joy, they would seek to harm you, so enormous would be their rage. And when you told them it does not matter, that even death cannot interrupt your joy, nor change your truth, they would surely kill you. Then, when they saw the peace with which you accepted death, they would call you saint, and love you again.

For it is the nature of people to love, then destroy, then love again that which they value most.

 

But why? Why do we do that?

 

All human actions are motivated at their deepest level by one of two emotions—fear or love. In truth there are only two emotions-only two words in the language of the soul. These are the opposite ends of the great polarity which I created when I produced the universe, and your world, as you know it today.

These are the two points—the Alpha and the Omega—which allow the system you call “relativity” to be. Without these two points, without these two ideas about things, no other idea could exist.

Every human thought, and every human action, is based in either love or fear. There is no other human motivation, and all other ideas are but derivatives⁴⁹ of these two. They are simply different versions—different twists on the same theme.

Think on this deeply and you will see that it is true. This is what I have called the Sponsoring Thought. It is either a thought of love or fear. This is the thought behind the thought behind the thought. It is the first thought. It is prime force. It is the raw energy that drives the engine of human experience.

And here is how human behavior produces repeat experience after repeat experience; it is why humans love, then destroy, then love again: always there is the swing from one emotion to the other. Love sponsors fear sponsors love sponsors fear.

.And the reason is found in the first lie—the lie which you hold as the truth about God—that God cannot be trusted; that God’s love cannot be depended upon; that God’s acceptance of you is conditional⁵⁰; that the ultimate outcome is thus in doubt. For if you cannot depend on God’s love to always be there, on whose love can you depend? If God retreats and withdraws when you do not perform properly, will not mere mortals also?

.And so it is that in the moment you pledge your highest love, you greet your greatest fear.

For the first thing you worry about after saying “I love you” is whether you’ll hear it back. And if you hear it back, then you begin immediately to worry that the love you have just found, you will lose. And so all action becomes a reaction—defense⁵¹ against loss—even as you seek to defend yourself against the loss of God.

Yet if you knew Who You Are—that you are the most magnificent, the most remarkable⁵², the most splen-did being God has ever created—you would never fear. For who could reject such wondrous⁵³ magnificence? Not even God could find fault in such a being.

But you do not know Who You Are, and you think you are a great deal less. And where did you get the idea of how much less than magnificent you are? From the only people whose word you would take on every-thing. From your mother and your father.

 

These are the people who love you the most. Why would they lie to you? Yet have they not told you that you are too much of this, and not enough of that? Have they not reminded you that you are to be seen and not heard? Have they not scolded you in some of the moments of your greatest exuberance⁵⁴? And, did they not encourage you to set aside some of your wildest imagining?

These are the messages you’ve received, and though they do not meet the criteria⁵⁵, and are thus not messages from God, they might as well have been, for they have come from the gods of your universe surely enough.

It was your parents who taught you that love is conditional—you have felt their conditions many times—and that is the experience you take into your own love relationships.

It is also the experience you bring to Me.

 

From this experience you draw your conclusions about Me. Within this framework you speak your truth. “God is a loving God,” you say, “but if you break His commandments, He will punish you with eternal ban-ishment and everlasting⁵⁶ damnation.”

For have you not experienced the banishment⁵⁷ of your own parents? Do you not know the pain of their damnation? How, then, could you imagine it to be any different with Me?

You have forgotten what it was like to be loved without condition. You do not remember the experi-ence of the love of God. And so you try to imagine what God’s love must be like, based on what you see of love in the world.

You have projected the role of “parent” onto God, and have thus come up with a God Who judges and rewards or punishes, based on how good He feels about what you’ve been up to. But this is a simplistic view of God, based on your mythology⁵⁸. It has nothing to do with Who I Am.

Having thus created an entire thought system about God based on human experience rather than spiritual truths, you then create an entire reality around love. It is a fear-based reality, rooted in the idea of a fearful, vengeful God. Its Sponsoring Thought is wrong, but to deny that thought would be to disrupt your whole theology. And though the new theology which would replace it would truly be your salvation⁵⁹, you cannot accept it, because the idea of a God Who is not to be feared, Who will not judge, and Who has no cause to punish is simply too magnificent to be embraced within even your grandest notion of Who and What God is.

This fear-based love reality dominates your experi-ence of love; indeed, actually creates it. For not only do you see yourself receiving love which is conditional, you also watch yourself giving it in the same way. And even while you withhold⁶⁰ and retreat and set your conditions, a part of you knows this is not what love really is. Still, you seem powerless to change the way you dispense⁶¹ it. You’ve learned the hard way, you tell yourself, and you’ll be damned if you’re going to leave yourself vulnerable again. Yet the truth is, you’ll be damned if you don’t.

 

[By your own (mistaken) thoughts about love do you damn yourself never to experience it purely⁶². So, too, do you damn yourself never to know Me as I really am. Until you do. For you shall not be able to deny Me forever, and the moment will come for our Reconciliation⁶³.]

Every action taken by human beings is based in love or fear, not simply those dealing⁶⁴ with relationships. Decisions affecting business, industry, politics, relig-ion, the education of your young, the social agenda of your nations, the economic goals of your society, choices involving war, peace, attack, defense, aggres-sion, submission⁶⁵; determinations to covet⁶⁶ or give away, to save or to share, to unite or to divide—every single free choice you ever undertake arises out of one of the only two possible thoughts there are: a thought of love or a thought of fear.

Fear is the energy which contracts, closes down, draws in, runs, hides, hoards⁶⁷, harms.

Love is the energy which expands, opens up, sends out, stays, reveals, shares, heals.

Fear wraps our bodies in clothing, love allows us to stand naked. Fear clings to and clutches all that we have, love gives all that we have away. Fear holds close, love holds dear. Fear grasps, love lets go. Fear rankles⁶⁸, love soothes⁶⁹. Fear attacks, love amends⁷⁰.

Every’ human thought, word, or deed is based in one emotion or the other. You have no choice about this, because there is nothing else from which to choose. But you have free choice about which of these to select.

 

You make it sound so easy, and yet in the moment of decision fear wins more often than not. Why is that?

 

You have been taught to live in fear. You have been told about the survival of the fittest and the victory of the strongest and the success of the cleverest. Precious little is said about the glory of the most loving. And so you strive to be the fittest, the strongest, the clever-est—in one way or another—and if you see yourself as something less than this in any situation, you fear loss, for you have been told that to be less is to lose.

And so of course you choose the action fear spon-sors, for that is what you have been taught. Yet I teach you this: when you choose the action love sponsors, then will you do more than survive, then will you do more than win, then will you do more than succeed. Then will you experience the full glory of Who You Really Are, and who you can be.

To do this you must turn aside the teachings of your well-meaning, but misinformed, worldly tutors, and hear the teachings of those whose wisdom comes from another source.

There are many such teachers among you, as always there have been, for I will not leave you without those who would show you, teach you, guide you, and remind you of these truths.

Yet the greatest reminder⁷¹ is not anyone outside you, but the voice within you. This is the first tool that I use, because it is the most accessible.

The voice within is the loudest voice with which I speak, because it is the closest to you. It is the voice which tells you whether everything else is true or false, right or wrong, good or bad as you have defined it. It is the radar⁷² that sets the course, steers⁷³ the ship, guides the journey if you but let it.

It is the voice which tells you right now whether the very words you are reading are words of love or words of fear. By this measure can you determine whether they are words to heed²⁴ or words to ignore.

 

You said that when I always choose the action that love sponsors, then I will experience the full glory of who I am and who I can be. Will you expand on this please?

 

There is only one purpose for all of life, and that is for you and all that lives to experience fullest glory.

Everything else you say, think, or do is attendant to that function. There is nothing else for your soul to do, and nothing else your soul wants to do.

The wonder of this purpose is that it is never-ending. An ending is a limitation, and God’s purpose is without such a boundary. Should there come a moment in which you experience yourself in your fullest glory, you will in that instant imagine an ever greater glory to fulfill⁷⁴. The more you are, the more you can become, and the more you can become, the more you can yet be.

 

The deepest secret is that life is not a process of discovery, but a process of creation.

You are not discovering yourself, but creating your-self anew. Seek, therefore, not to find out Who You Are, seek to determine Who You Want to Be.

 

There are those who say that life is a school, that we are here to learn specific lessons, that once we “graduate” we can go on to larger pursuits, no longer shackled⁷⁵ by the body. Is this correct?

 

It is another part of your mythology, based on human experience.

 

Life is not a school?

 

No.

 

We are not here to learn lessons?

 

No.

 

Then why are we here?

 

To remember, and re-create, Who You Are.

I have told you, over and over again. You do not believe Me. Yet that is well as it should be. For truly, if you do not create yourself as Who You Are, that you cannot be.

 

Okay, You’ve lost me. Let’s go back to this school bit. I’ve heard teacher after teacher tell us that life is a school. I’m frankly⁷⁶ shocked to hear You deny that.

 

School is a place you go if there is something you do not know that you want to know. It is not a place you go if you already know a thing and simply want to experience your knowingness.

Life (as you call it) is an opportunity for you to know experientially what you already know conceptually. You need learn nothing to do this. You need merely remem-ber what you already know, and act on it.

 

I’m not sure I understand.

 

Let’s start here. The soul—your soul—knows all there is to know all the time. There’s nothing hidden to it, nothing unknown. Yet knowing is not enough. The soul seeks to experience.

You can know yourself to be generous, but unless you do something which displays generosity⁷⁷, you have nothing but a concept. You can know yourself to be kind, but unless you do someone a kindness, you have nothing but an idea about yourself.

It is your soul’s only desire to turn its grandest concept about itself into its greatest experience. Until concept becomes experience, all there is is speculation⁷⁸. I have been speculating about Myself for a long time. Longer than you and I could collectively remember. Longer than the age of this universe times the age of the universe. You see, then, how young is—how new is—My experience of Myself!

 

You’ve lost me again. Your experience of Yourself?

 

Yes. Let me explain it to you this way:

In the beginning, that which Is is all there was, and there was nothing else. Yet All That Is could not know itself—because All That Is is all there was, and there was nothing else. And so, All That Is.. .was not. For in the absence of something else, All That Is, is not.

This is the great Is/Not Is to which mystics have referred from the beginning of time.

Now All That Is knew it was all there was—but this was not enough, for it could only know its utter mag-nificence conceptually, not experientially. Yet the ex-perience of itself is that for which it longed, for it wanted to know what it felt like to be so magnificent. Still, this was impossible, because the very term “mag-nificent” is a relative term. All That Is could not know what it felt like to be magnificent unless that which is not showed up. In the absence of that which is not, that which IS, is not.

Do you understand this?

 

I think so. Keep going.

 

Al right.

The one thing that All That Is knew is that there was nothing else. And so It could, and would, never know Itself from a reference point outside of Itself. Such a point did not exist. Only one reference point existed, and that was the single place within. The “Is-Not Is.” The Am-Not Am.

Still, the All of Everything chose to know Itself exper-ientially.

This energy—this pure, unseen, unheard, unob-served, and therefore unknown-by-anyone-else en-ergy—chose to experience Itself as the utter magnificence It was. In order to do this, It realized It would have to use a reference point within.

It reasoned, quite correctly, that any portion of Itself would necessarily have to be less than the whole, and that if It thus simply divided Itself into portions, each portion, being less than the whole, could look back on the rest of Itself and see magnificence.

 

And so All That Is divided Itself—becoming, in one glorious moment, that which is this, and that which is that. For the first time, this and that existed, quite apart from each other. And still, both existed simultaneously⁷⁹. As did all that was neither.

Thus, three elements suddenly existed: that which is here. That which is there. And that which is neither here nor there—but which must exist for here and there to exist.

It is the nothing which holds the everything. It is the non-space which holds the space. It is the all which holds the parts.

Can you understand this?

Are you following this?

 

I think I am, actually. Believe it or not, you have used such a clear illustration that I think I’m actually understanding this.

 

I’m going to go further. Now this nothing which holds the everything is what some people call God. Yet that is not accurate, either, for it suggests that there is something God is not—namely, everything that is not “nothing.” But I am All Things—seen and unseen—so this description of Me as the Great Un-seen—the No-Thing, or the Space Between, an essen-tially Eastern mystical definition of God, is no more accurate than the essentially⁸⁰ Western practical descrip-tion of God as all that is seen. Those who believe that God is All That Is and All That Is Not, are those whose understanding is correct.

Now in creating that which is “here” and that which is “there,” God made it possible for God to know Itself. In the moment of this great explosion from within, God created relativity—the greatest gift God ever gave to Itself. Thus, relationship is the greatest gift God ever gave to you, a point to be discussed in detail later.

From the No-Thing thus sprang the Everything—a spiritual event entirely⁸¹ consistent, incidentally, with what your scientists call The Big Bang theory.

As the elements of all raced forth⁸², time was created, for a thing was first here, then it was there—and the period it took to get from here to there was measurable.

just as the parts of Itself which are seen began to define themselves, “relative” to each other, so, too, did the parts which are unseen.

God knew that for love to exist—and to know itself as pure love—its exact opposite had to exist as well. So God voluntarily created the great polar-ity—the absolute opposite of love—everything that love is not—what is now called fear. In the moment fear existed, love could exist as a thing that could be experienced.

It is this creation of duality between love and its opposite which humans refer to in their various my-thologies as the birth of evil, the fall of Adam, the rebellion of Satan, and so forth.

 

Just as you have chosen to personify pure love as the character you call God, so have you chosen to personify abject⁸³ fear as the character you call the devil.

Some on Earth have established rather elaborate mythologies⁸⁴ around this event, complete with scenarios⁸⁵ of battles and war, angelic soldiers and devilish warriors⁸⁶, the forces of good and evil, of light and dark.

This mythology has been mankind’s early attempt to understand, and tell others in a way they could understand, a cosmic occurrence of which the human soul is deeply aware, but of which the mind can barely conceive.

In rendering⁸⁸ the universe as a divided version of Itself, God produced, from pure energy, all that now exists—both seen and unseen.

 

In other words, not only was the physical universe thus created, but the metaphysical universe as well. The part of God which forms the second half of the Am/Not Am equation also exploded into an infinite number of units smaller than the whole. These energy units you would call spirits.

In some of your religious mythologies it is stated that “God the Father” had many spirit children. This parallel to the human experiences of life multiplying itself seems to be the only way the masses could be made to hold in reality the idea of the sudden appearance—the sudden existence—of countless⁸⁹ spirits in the “Kingdom of Heaven.

In this instance, your mythical⁹⁰ tales and stories are not so far from ultimate reality—for the endless spirits comprising the totality of Me are, in a cosmic sense, My offspring.

My divine purpose in dividing Me was to create sufficient parts of Me so that I could know Myself experientially. There is only one way for the Creator to know Itself experientially as the Creator, and that is to create. And so I gave to each of the countless parts of Me (to all of My spirit children) the same power to create which I have as the whole.

 

 

This is what your religions mean when they say that you were created in the “image and likeness of God.” This doesn’t mean, as some have suggested, that our physical bodies look alike (although God can adopt whatever physical form God chooses for a particular purpose). It does mean that our essence is the same. We are composed of the same stuff. We ARE the “same stuff”! With all the same properties and abilities—in-cluding the ability to create physical reality out of thin air.

My purpose in creating you, My spiritual offspring, was for Me to know Myself as God. I have no way to do that save through you. Thus it can be said (and has been, many times) that My purpose for you is that you should know yourself as Me.

This seems so amazingly simple, yet it becomes very complex—because there is only one way for you to know yourself as Me, and that is for you first to know yourself as not Me.

Now try to follow this—fight to keep up—because this gets very subtle here. Are you ready?

 

I think so.

 

Good. Remember, you’ve asked for this explana-tion. You’ve waited for it for years. You’ve asked for it in layman’s terms, nottheological doctrines⁹² or scientific theories.

 

Yes—I know what I’ve asked.

 

And having asked, so shall you receive.

Now, to keep things simple, I’m going to use your children of God mythological⁹³ model as a basis for discussion, because it is a model with which you are familiar—and in many ways it is not that far off.

So let’s go back to how this process of self-knowing must work.

 

There is one way I could have caused all of My spiritual children to know themselves as parts of Me—and that was simply to tell them. This I did. But you see, it was not enough for Spirit to simply know Itself as God, or part of God, or children of God, or inheritors of the kingdom (or whatever mythology you want to use).

As I’ve already explained, knowing something, and experiencing it, are two different things. Spirit longed to know Itself experientially (just as I did!). Conceptual awareness⁹⁴ was not enough for you. So I devised a plan. It is the most extraordinary idea in all the universe—and the most spectacular collaboration⁹⁵. I say collaboration because all of you are in it with Me.

Under the plan, you as pure spirit would enter the physical universe just created. This is because physical-ity is the only way to know experientially what you know conceptually. It is, in fact, the reason I created the physical cosmos⁹⁶ to begin with—and the system of relativity which governs it, and all creation.

Once in the physical universe, you, My spirit chil-dren, could experience what you know of your-self—but first, you had to come to know the opposite. To explain this simplistically, you cannot know yourself as tall unless and until you become aware of short. You cannot experience the part of yourself that you call fat unless you also come to know thin.

Taken to ultimate logic⁹¹, you cannot experience yourself as what you are until you’ve encountered what you are not. This is the purpose of the theory of relativ-ity, and all physical life. It is by that which you are not that you yourself are defined.

Now in the case of the ultimate knowing—in the case of knowing yourself as the Creator—you cannot experience your Self as creator unless and until you create. And you cannot create yourself until you Un-create yourself. In a sense, you have to first “not be” in order to be. Do you follow?

 

I think...

Stay with it.

Of course, there is no way for you to not be who and what you are-you simply are that (pure, creative spirit), have been always, and always will be. So, you did the next best thing. You caused yourself to forget Who You Really Are.

Upon entering the physical universe, you relin-quished your remembrance of yourself. This allows you to choose to be Who You Are, rather than simply wake up in the castle, so to speak.

It is in the act of choosing to be, rather than simply being told that you are, a part of God that you experi-ence yourself as being at total choice, which is what, by definition, God is. Yet how can you have a choice about something over which there is no choice? You cannot not be My offspring no matter how hard you try—but you can forget.

You are, have always been, and will always be, a divine part of the divine whole, a member of the body. That is why the act of rejoining the whole, of returning to God, is called remembrance. You actually choose to re-member Who You Really Are, or to join together with the various parts of you to experience the all of you—which is to say, the All of Me.

Your job on Earth, therefore, is not to learn (because you already know), but to re-member Who You Are. And to re-member who everyone else is. That is why a big part of your job is to remind others (that is, to re-mind them), so that they can re-member also.

All the wonderful spiritual teachers have been doing just that. It is your sole purpose. That is to say, your soul purpose.

 

My God, this is so simple—and so. . .symmetrical. I mean, it all fits in! It all suddenly fits! I see, now, a picture I have never quite put together before.

 

Good. That is good. That is the purpose of this dialogue. You have asked Me for answers. I have prom-ised I would give them to you.

You will make of this dialogue a book, and you will render My words accessible to many people. It is part of your work. Now, you have many questions, many inquiries⁹⁷ to make about life. We have here placed the foundation. We have laid the groundwork for other understandings. Let us go to these other questions. And do not worry. If there is something about what we’ve just gone through you do not thoroughly⁹⁸ understand, it will all be clear to you soon enough.

 

There is so much I want to ask. There are so many questions.

I suppose I should start with the big ones, the obvious ones. Like, why is the world in the shape it’s in?

 

Of all the questions man has asked of God, this is the one asked most often. From the beginning of time man has asked it. From the first moment to this you have wanted to know, why must it be like this?

The classic posing of the question is usually some-thing like: If God is all-perfect and all-loving, why would God create pestilence⁹⁹ and famine, war and disease, earthquakes and tornados¹⁰⁰ and hurricanes and all man-ner of natural disaster, deep personal disappointment, and worldwide calamity¹⁰¹?

The answer to this question lies in the deeper mys-tery of the universe and the highest meaning of life.

I do not show My goodness by creating only what you call perfection all around you. I do not demonstrate My love by not allowing you to demonstrate yours.

As I have already explained, you cannot demon-strate love until you can demonstrate not loving. A thing cannot exist without its opposite, except in the world of the absolute. Yet the realm of the absolute was not sufficient for either you or Me. I existed there, in the always, and it is from where you, too, have come.

In the absolute there is no experience, only knowing.

 

Knowing is a divine state, yet the grandest joy is in being.

Being is achieved only after experience. The evolution

is this: knowing, experiencing, being. This is the Holy

Trinity—the Triune that is God.

God the Father is knowing—the parent of all under-standings, the begetter¹⁰² of all experience, for you cannot experience that which you do not know.

God the Son is experiencing—the embodiment, the

acting¹⁰³ out, of all that the Father knows of Itself, for you cannot be that which you have not experienced.

God the Holy Spirit is being—the disembodiment of all that the Son has experienced of Itself; the simple, exquisite¹⁰⁴ is-ness possible only through the memory of the knowing and experiencing.

This simple being is bliss¹⁰⁵. It is God-state, after know-ing and experiencing Itself. It is that for which God yearned¹⁰⁶ in the beginning.

 

Of course, you are well past the point where you must have it explained to you that the father-son de-scriptions of God have nothing to do with gender¹⁰⁷. I use here the picturesque¹⁰⁸ speech of your most recent scrip-tures. Much earlier holy writings placed this metaphor¹⁰⁹ in a mother-daughter context. Neither is correct. Your mind can best hold the relationship as: parent-offspring. Or: that-which-gives-rise-to, and that-which-is-risen.

Adding the third part of the Trinity produces this

relationship:

That which gives rise to / That which is risen / That which is.

This Triune Reality is God’s signature. It is the divine pattern. The three-in-one is everywhere found in the realms of the sublime¹¹⁰. You cannot escape it in matters dealing with time and space, God and consciousness, or any of the subtle relationships. On the other hand, you will not find the Triune Truth in any of life’s gross relationships.

The Triune Truth is recognized in life’s subtle rela-tionships by everyone dealing with such relationships.

Some of your religionists have described the Triune       

 

Truth as Father, Son, and Holy Ghost. Some of your psychiatrists¹¹¹ use the terms superconscious, conscious and subconscious¹¹². Some of your spiritualists say mind, body, and spirit. Some of your scientists see energy, matter, ether. Some of your philosophers say a thing is not true for you until it is true in thought, word, and deed. When discussing time, you speak of three times only: past, present, future. Similarly, there are three moments in your perception—before, now, and after. In terms of spatial¹¹³ relationships, whether considering the points in the universe, or various points in your own room, you recognize here, there, and the space in between.

In matters of gross relationships, you recognize no in—between.” That is because gross relationships are always dyads, whereas relationships of the higher realm are invariably triads. Hence, there is left-right, up-down, big-small, fast-slow, hot-cold, and the greatest dyad ever created: male-female. There are no in-bet-weens in these dyads. A thing is either one thing or the other, or some greater or lesser¹¹⁴ version in relationship to one of these polarities.

Within the realm of gross relationships, nothing conceptualized can exist without a conceptualization of its opposite. Most of your day-to-day experience is foundationed in this reality.

Within the realm of sublime relationships nothing which exists has an opposite. All Is One, and everything progresses from one to the other in a never-ending circle.

Time is such a sublime realm, in which what you call past, present, and future exist inter-relationally. That is, they are not opposites, but rather parts of the same whole; progressions of the same idea; cycles of the same energy; aspects of the same immutable¹¹⁵ Truth. If you conclude from this that past, present, and future exist at one and the same “time,” you are right. (Yet now is not the moment to discuss that. We can get into this in much greater detail when we explore the whole concept of time—which we will do later.)

The world is the way it is because it could not be any other way and still exist in the gross realm of physicality. Earthquakes and hurricanes, floods and tornados, and events that you call natural disasters are but movements of the elements from one polarity to the other. The whole birth-death cycle is part of this move-ment. These are the rhythms of life, and everything in gross reality is subject to them, because life itself is a rhythm. It is a wave, a vibration¹¹⁶, a pulsation¹¹⁷ at the very heart of the All That Is.

Illness and disease are opposites of health and well-ness, and are made manifest in your reality at your behest. You cannot be ill without at some level causing yourself to be, and you can be well again in a moment by simply deciding to be. Deep personal disappoint-ments are responses which are chosen, and worldwide calamities¹¹⁸ are the result of worldwide consciousness.

Your question infers that I choose these events, that it is My will and desire they should occur. Yet I do not will these things into being, I merely observe you doing so. And I do nothing to stop them, because to do so would be to thwart²⁶ your will. That, in turn, would deprive you of the God experience, which is the expe-rience you and I have chosen together.

Do not condemn³, therefore, all that you would call bad in the world. Rather, ask yourself, what about this have you judged bad, and what, if anything, you wish to do to change it.

Inquire within, rather than without, asking: “What part of my Self do I wish to experience now in the face of this calamity? What aspect of being do I choose to call forth?” For all of life exists as a tool of your own creation, and all of its events merely present themselves as opportunities for you to decide, and be, Who You Are.

This is true for every soul, and so you see there are no victims in the universe, only creators. The Masters who have walked this planet all knew this. That is why, no matter which Master you might name, none imag-ined themselves to be victimized—though many were truly crucified.

Each soul is a Master—though some do not remem-ber their origins or their heritages. Yet each creates the situation and the circumstance for its own highest pur-pose and its own quickest remembering—in each mo-ment called now.

Judge not, then, the karmic path walked by another. Envy not success, nor pity failure, for you know not what is success or failure in the soul’s reckoning. Call not a thing calamity, nor joyous¹¹⁹ event, until you decide, or witness, how it is used. For is a death a calamity if it saves the lives of thousands? And is a life a joyous event if it has caused nothing but grief? Yet even this you should not judge, but keep always your own counsel, and allow others theirs.

This does not mean ignore a call for help, nor the urging of your own soul to work toward the change of some circumstance or condition. It does mean avoiding labels and judgment¹²⁰ while you do whatever you do. For each circumstance is a gift, and in each experience is hidden a treasure.

There once was a soul who knew itself to be the light. This was a new soul, and so, anxious for experi-ence. “I am the light,” it said. “I am the light.” Yet all the knowing of it and all the saying of it could not substitute for the experience of it. And in the realm from which this soul emerged, there was nothing but the light. Every soul was grand, every soul was magnificent, and every soul shone with the brilliance¹²¹ of My awesome¹²² light. And so the little soul in question was as a candle in the sun. In the midst of the grandest light—of which it was a part—it could not see itself, nor experience itself as Who and What it Really Is.

Now it came to pass that this soul yearned and yearned to know itself. And so great was its yearning¹²³ that I one day said, “Do you know, Little One, what you must do to satisfy this yearning of yours?”

 

“Oh, what, God? What? I’ll do anything!” The little soul said.

“You must separate yourself from the rest of us,” I answered, “and then you must call upon yourself the darkness.

“What is the darkness, o Holy One?” the little soul asked.

“That which you are not,” I replied, and the soul understood.

And so this the soul did, removing itself from the All, yea, going even unto another realm. And in this realm the soul had the power to call into its experience all sorts of darkness. And this it did.

Yet in the midst of all the darkness did it cry out, “Father, Father, why hast Thou forsaken¹²⁴ me?” Even as have you in your blackest times. Yet I have never forsaken you, but stand by you always, ready to remind you of Who You Really Are; ready, always ready, to call you home.

Therefore, be a light unto the darkness, and curse it not.

And forget not Who You Are in the moment of your encirclement by that which you are not. But do you praise to the creation, even as you seek to change it.

And know that what you do in the time of your greatest trial can be your greatest triumph. For the experience you create is a statement of Who You Are-and Who You Want to Be.

I have told you this story—the parable¹²⁵ of the little soul and the sun—so that you might better understand why the world is the way it is—and how it can change in an instant the moment everyone remembers the divine truth of their highest reality.

Now there are those who say that life is a school, and that these things which you observe and experi-ence in your life are for your learning. I have addressed this before, and I tell you again:

You came into this life with nothing to learn—you have only to demonstrate what you already know. In the demonstration¹²⁶ of it will you function it out, and create yourself anew, through your experience. Thus do you justify¹²⁷ life, and give it purpose. Thus do you render it holy.

 

Are you saying that all the bad things that happen to us are things of our own choosing? Do you mean that even the world’s calamities and disasters are, at some level, created by us so that we can “experience the opposite of Who We Are”? And, if so, isn’t there some less painful way—less painful to ourselves and others—to create opportunities for us to experience ourselves?

 

You’ve asked several questions, and they are all good ones. Let’s take them one at a time.

No, not all the things which you call bad which happen to you are of your own choosing. Not in the conscious sense—which you mean. They are all of your own creation.

You are always in the process of creating. Every moment. Every minute. Every day. How you can create we’ll go into later. For now, just take my word for it—you are a big creation machine, and you are turning out a new manifestation¹²⁸ literally¹²⁹ as fast as you can think.

Events, occurrences, happenings, conditions, cir-cumstances—all are created out of consciousness. In-dividual consciousness is powerful enough. You can imagine what kind of creative energy is unleashed¹³⁰ whenever two or more are gathered in My name. And mass consciousness? Why, that is so powerful it can create events and circumstances of worldwide import and planetary consequences.

 

It would not be accurate to say—not in the way you mean it—that you are choosing these consequences. You are not choosing them anymore than I am choosing them. Like Me, you are observing them. And deciding Who You Are with regard to them.

Yet there are no victims in the world, and no villains¹³¹. And neither are you a victim of the choices of others.

 

At some level you have all created that which you say you detest—and, having created it, you have chosen it.

This is an advanced level of thinking, and it is one which all Masters reach sooner or later. For it is only when they can accept responsibility for all of it that they can achieve the power to change part of it.

So long as you entertain the notion that there is something or someone else out there “doing it” to you, you disempower yourself to do anything about it. Only when you say “I did this” can you find the power to change it.

It is much easier to change what you are doing than to change what another is doing.

The first step in changing anything is to know and accept that you have chosen it to be what it is. If you can’t accept this on a personal level, agree to it through your understanding that We are all One. Seek then to create change not because a thing is wrong, but because it no longer makes an accurate statement of Who You Are.

There is only one reason to do anything: as a state-ment to the universe of Who You Are.

Used in this way, life becomes Self creative. You use life to create your Self as Who You Are, and Who You’ve Always Wanted to Be. There is also only one reason to un-do anything: because it is no longer a statement of Who You Want to Be. It does not reflect you. It does not represent you. (That is, it does not re-present you. .

If you wish to be accurately¹³² re-presented, you must work to change anything in your life which does not fit into the picture of you that you wish to project into eternity¹³³.

In the largest sense, all the “bad” things that happen are of your choosing. The mistake is not in choosing them, but in calling them bad. For in calling them bad, you call your Self bad, since you created them.

This label you cannot accept, so rather than label your Self bad, you disown your own creations. It is this intellectual and spiritual dishonesty which lets you accept a world in which conditions are as they are. If you had to accept—or even felt a deep inner sense of—per-sonal responsibility for the world, it would be a far different place. This would certainly be true if everyone felt responsible. That this is so patently obvious is what makes it so utterly¹³⁴ painful, and so poignantly¹³⁵ ironic¹³⁶.

The world’s natural calamities and disasters—its tornados and hurricanes, volcanoes and floods—its physical turmoils—are not created by you specifically. What is created by you is the degree to which these events touch your life.

Events occur in the universe which no stretch of the imagination could claim you instigated¹³⁷ or created.

These events are created by the combined con-sciousness of man. All of the world, co-creating to-gether, produces these experiences. What each of you do, individually, is move through them, deciding what, if anything, they mean to you, and Who and What You Are in relationship to them.

Thus, you create collectively, and individually, the life and times you are experiencing, for the soul purpose of evolving.

You’ve asked if there is a less painful way to undergo this process—and the answer is yes—yet nothing in your outward experience will have changed. The way to reduce the pain which you associate with earthly experiences and events—both yours and those of oth-ers—is to change the way you behold¹³⁸ them.

You cannot change the outer event (for that has been created by the lot of you, and you are not grown enough in your consciousness to alter individually that which has been created collectively), so you must change the inner experience. This is the road to mastery in living.

Nothing is painful in and of itself. Pain is a result of wrong thought. It is an error in thinking.

A Master can disappear the most grievous pain. In this way, the Master heals.

Pain results from a judgment you have made about a thing. Remove the judgment and the pain disappears.

 

Judgment is often based upon previous experience. Your idea about a thing derives¹³⁹ from a prior idea about that thing. Your prior idea results from a still prior idea—and that idea from another, and so forth, like building blocks, until you get all the way back in the hall of mirrors to what I call first thought.

All thought is creative, and no thought is more powerful than original thought. That is why this is sometimes also called original sin.

Original sin is when your first thought about a thing is in error. That error is compounded many times over when you have a second or third thought about a thing. It is the job of the Holy Spirit to inspire you to new understandings, which can free you from your mis-takes.

 

Are you saying that I shouldn’t feel bad about the starving children of Africa, the violence and injustice¹⁴⁰ in America, the earthquake that kills hundreds in Brazil?

 

There are no “shoulds” or “shouldn’ts” in God’s world. Do what you want to do. Do what reflects you, what re-presents you as a grander version of your Self. If you want to feel bad, feel bad.

But judge not, and neither condemn, for you know

not why a thing occurs, nor to what end.

And remember you this: that which you condemn

will condemn you, and that which you judge, you will

one day become.

Rather, seek to change those things—or support

others who are changing those things-which no longer

reflect your highest sense of Who You Are.

Yet, bless all—for all is the creation of God, through

life living, and that is the highest creation.

 

Could we just stop here for a moment and let me catch my breath? Did I hear you say there are no “shoulds” or “should nots” in God’s world?

 

That is correct.

 

How can that be? If there are none in Your world, where would they be?

 

Indeed—where...?

 

I repeat the question. Where else would “shoulds” and “should nots” appear, if not in Your world?

 

In your imagination.

 

But those who have taught me all about the rights and wrongs, the dos and don’ts, the shoulds and shouldn’ts, told me all those rules were laid down by You—by God.

 

Then those who taught you were wrong. I have never set down a “right” or “wrong,” a “do” or a “don’t.” To do so would be to strip you completely of your greatest gift—the opportunity to do as you please, and experience the results of that; the chance to create yourself anew in the image and likeness of Who You Really Are; the space to produce a reality of a higher and higher you, based on your grandest idea of what it is of which you are capable.

To say that something—a thought, a word, an ac-tion—is “wrong” would be as much as to tell you not to do it. To tell you not to do it would be to prohibit you. To prohibit you would be to restrict you. To restrict you would be to deny the reality of Who You Really Are, as well as the opportunity for you to create and experience that truth.

There are those who say that I have given you free will, yet these same people claim that if you do not obey Me, I will send you to hell. What kind of free will is that? Does this not make a mockery of God—to say nothing of any sort of true relationship between us?

 

Well, now we’re getting into another area I wanted to discuss, and that’s this whole business about heaven and hell. From what I’m gathering¹⁴¹ here, there is no such thing as hell.

 

There is hell, but it is not what you think, and you do not experience it for the reasons you have been given.

 

What is hell?

 

It is the experience of the worst possible outcome of your choices, decisions, and creations. It is the natural consequence of any thought which denies Me, or says no to Who You Are in relationship to Me.

It is the pain you suffer through wrong thinking. Yet even the term “wrongthinking” is a misnomer¹⁴², because there is no such thing as that which is wrong.

Hell is the opposite of joy. It is unfulfillment. It is knowing Who and What You Are, and failing to expe-rience that. It is being less. That is hell, and there is none greater for your soul.

But hell does not exist as this place you have fanta-sized, where you burn in some everlasting fire, or exist in some state of everlasting torment¹⁴³. What purpose could I have in that?

Even if I did hold the extraordinarily¹⁴⁴ unGodly thought that you did not “deserve” heaven, why would I have a need to seek some kind of revenge, or punishment, for your failing? Wouldn’t it be a simple matter for Me to just dispose of you? What vengeful part of Me would require that I subject you to eternal suffering of a type and at a level beyond description?

If you answer, the need for justice, would not a simple denial of communion with Me in heaven serve the ends of justice? Is the unending infliction¹⁴⁵ of pain also required?

 

I tell you there is no such experience after death as you have constructed in your fear-based theologies. Yet there is an experience of the soul so unhappy, so incomplete, so less than whole, so separated from God’s greatest joy, that to your soul this would be hell. But I tell you I do not send you there, nor do I cause this experience to be visited upon you. You, yourself, create the experience, whenever and however you separate your Self from your own highest thought about you. You, yourself, create the experience, whenever you deny your Self; whenever you reject Who and What You Really Are.

Yet even this experience is never eternal. It cannot be, for it is not My plan that you shall be separated from Me forever and ever. Indeed, such a thing is an impos-sibility—for to achieve such an event, not only would you have to deny Who You Are—I would have to as well. This I will never do. And so long as one of us holds the truth about you, the truth about you shall ultimately prevail.

 

But if there is no hell, does that mean I can do what I want, act as I wish, commit any act, without fear of retribution?

 

Is it fear that you need in order to be, do, and have what is intrinsically right? Must you be threatened in order to “be good”? And what is “being good”? Who gets to have the final say about that? Who sets the guidelines? Who makes the rules?

I tell you this: You are your own rule-maker. You set the guidelines. And you decide how well you have done; how well you are doing. For you are the one who has decided Who and What You Really Are—and Who You Want to Be. And you are the only one who can assess how well you’re doing.

No one else will judge you ever, for why, and how, could God judge God’s own creation and call it bad? If I wanted you to be and do everything perfectly, I would have left you in the state of total perfection whence you came. The whole point of the process was for you to discover yourself, create your Self, as you truly are—and as you truly wish to be. Yet you could not be that unless you also had a choice to be something else.

Should I therefore punish you for making a choice that I Myself have laid before you? If I did not want you to make the second choice, why would I create other than the first?

This is a question you must ask yourself before you would assign Me the role of a condemning¹⁴⁶ God.

The direct answer to your question is, yes, you may do as you wish without fear of retribution. It may serve you, however, to be aware of consequences.

Consequences are results. Natural outcomes. These are not at all the same as retributions, or punishments. Outcomes are simply that. They are what results from the natural application of natural laws. They are that which occurs, quite predictably, as a consequence of what has occurred.

All physical life functions in accordance with natural laws. Once you remember these laws, and apply them, you have mastered life at the physical level.

What seems like punishment to you-or what you would call evil, or bad luck—is nothing more than a natural law asserting itself.

 

Then if I were to know these laws, and obey them, I would never have a moment’s trouble again. Is that what you’re telling me?

 

You would never experience your Self as being in what you call “trouble.” You would not understand any life situation to be a problem. You would not encounter any circumstance with trepidation¹⁴⁷. You would put an end to all worry, doubt, and fear. You would live as you fantasize Adam and Eve lived—not as disembodied spirits in the realm of the absolute, but as embodied¹⁴⁸ spirits in the realm of the relative. Yet you would have all the freedom, all the joy, all the peace, and all the wisdom, understanding and power of the Spirit you are. You would be a fully¹⁴⁹ realized being.

This is the goal of your soul. This is its purpose—to fully realize itself while in the body; to become the embodiment of all that it really is.

This is My plan for you. This is My ideal: that I should become realized through you. That thus, concept is turned into experience, that I might know my Self experientially.

The Laws of the Universe are laws that I laid down. They are perfect laws, creating perfect function of the physical.

Have you ever seen anything more perfect than a snowflake? Its intricacy, its design, its symmetry, its conformity¹⁵⁰ to itself and originality¹⁵¹ from all else—all are a mystery. You wonder at the miracle of this awesome display of Nature. Yet if I can do this with a single snowflake, what think you I can do—have done—-with the universe?

Were you to see the symmetry of it, the perfection of its design—from the largest body to the smallest particle—you would not be able to hold the truth of it in your reality. Even now, as you get glimpses of it, you cannot yet imagine or understand its implica-tions. Yet you can know there are implications—far more complex and far more extraordinary than your present comprehension can embrace. Your Shake-speare said it wonderfully: There are more things in Heaven and Earth, Horatio, than are dreamt olin your philosophy.

 

Then how can I know these laws? How can I learn them?

 

It is not a question of learning, but of remembering. How can I remember them?

 

 

Begin by being still. Quiet the outer world, so that the inner world might bring you sight. This in-sight is what you seek, yet you cannot have it while you are so deeply concerned with your outer reality. Seek, there-fore, to go within as much as possible. And when you are not goingwithin, come from within as you deal with the outside world. Remember this axiom:

If you do not go within, you go without.

Put it in the first person as you repeat it, to make it more personal:

 

If I do not

go within

I

go without

 

You have been going without all your life. Yet you do not have to, and never did.

There is nothing you cannot be, there is nothing you cannot do. There is nothing you cannot have.

 

That sounds like a pie-in-the-sky promise.

 

What other kind of promise would you have God make? Would you believe Me if I promised you less?

For thousands of years people have disbelieved the promises of God for the most extraordinary rea-son: they were too good to be true. So you have chosen a lesser promise—a lesser love. For the high-est promise of God proceeds from the highest love. Yet you cannot conceive of a perfect love, and so a perfect promise is also inconceivable. As is a perfect person. Therefore you cannot believe even in your Self.

Failing to believe in any of this means failure to believe in God. For belief in God produces belief in God’s greatest gift—unconditional love—and God’s greatest promise—unlimited¹⁵² potential.

 

May I interrupt you here? I hate to interrupt God when He’s on a roll.. .but I’ve heard this talk of unlimited potential before, and it doesn’t square with the human experience. Forget the difficulties encountered by the average person—what about the challenges of those born with mental or physical limitations?

Is their      unlimited?

potential

 

You have written so in your own Scripture—in many ways and in many places.

 

Give me one reference.

 

Look to see what you have written in Genesis, chapter 11, verse 6, of your Bible.

 

It says, “And the Lord said, ‘Behold, the people are one, and they have all one language; and this is only the beginning of what they will do: and now nothing will be restrained from them, which they have imagined to do.’”

 

Yes. Now, can you trust that?

 

That does not answer the question of the feeble, the infirm, the handicapped, those who are limited.

 

Do you think they are limited, as you put it, not of their choice? Do you imagine that a human soul en-counters life challenges—whatever they may be—by accident? Is this your imagining?

 

Do you mean a soul chooses what kind of life it will experience ahead of time?

 

No, that would defeat the purpose of the encounter. The purpose is to create your experience—and thus, create your Self—in the glorious moment of Now. You do not, therefore, choose the life you will experience ahead of time.

 

You may, however, select the persons, places, and events—the conditions and circumstances, the chal-lenges and obstacles, the opportunities and op-tions—with which to create your experience. You may select the colors for your palette, the tools for your chest, the machinery¹⁵³ for your shop. What you create with these is your business. That is the business of life.

Your potential is unlimited in all that you’ve chosen to do. Do not assume that a soul which has incarnated¹⁵⁴ in a body which you call limited has not reached its full potential, for you do not know what that soul was trying to do. You do not understand its agenda. You are unclear as to its intent.

Therefore bless every person and condition, and give thanks. Thus you affirm the perfection of God’s creation—and show your faith in it. For nothing hap-pens by accident in God’s world, and there is no such thing as coincidence. Nor is the world buffeted¹⁵⁵ by random¹⁵⁶ choice, or something you call fate.

If a snowflake is utterly perfect in its design, do you not think the same could be said about something as magnificent as your life?

 

But even Jesus healed the sick. Why would he heal them if their condition was so “perfect”?

 

Jesus did not heal those he healed because he saw their condition as imperfect. He healed those he healed because he saw those souls asking for healing as part of their process. He saw the perfection of the process. He recognized and understood the soul’s intention. Had Jesus felt that all illness, mental or physical, represented imperfection, would he not have simply healed every-one on the planet, all at once? Do you doubt that he could do this?

 

No. I believe he could have.

 

 

Good. Then the mind begs to know: Why did he not do it? Why would the Christ choose to have some suffer, and others be healed? For that matter, why does God allow any suffering at anytime? This question has been asked before, and the answer remains¹⁵⁷ he same. There is perfection in the process-and all life arises out of choice. It is not appropriate to interfere¹⁵⁸ with choice, nor to question it. It is particularly inappropriate to condemn it.

What is appropriate is to observe it, and then to do whatever might be done to assist the soul in seeking and making a higher choice. Be watchful¹⁵⁹, therefore, of the choices of others, but not judgmental. Know that their choice is perfect for them in this moment now—yet stand ready to assist them should the moment come when they seek a newer choice, a different choice—a higher choice.

Move into communion with the souls of others, and their purpose, their intention, will be clear to you. This is what Jesus did with those he healed—and with all those whose lives he touched. Jesus healed all those who came to him, or who sent others to him supplicat-ing for them. He did not perform a random healing. To have done so would have been to violate a sacred Law of the Universe:

Allow each soul to walk its path.

 

But does that mean we must not help anyone without being asked? Surely not, or we would never be able to help the starving children of India, or the tortured masses of Africa, or the poor, or the downtrodden anywhere. All humanitarian¹⁶⁰ effort would be lost, all charity forbidden. Must we wait for an individual to cry out to us in desperation, or for a nation of people to plead for help, before we are allowed to do what is obviously right?

 

You see, the question answers itself. If a thing is obviously right, do it. But remember to exercise extreme judgment regarding what you call “right” and “wrong.”

 

A thing is only right or wrong because you say it is. A thing is not right or wrong intrinsically.

 

It isn’t?

 

“Rightness” or “wrongness” is not an intrinsic con-dition, it is a subjective¹⁶¹ judgment in a personal value system. By your subjective judgments¹⁶² do you create your Self—by your personal values do you determine and demonstrate Who You Are.

The world exists exactly as it is so that you may make these judgments. If the world existed in perfect condi-tion, your life process of Self creation would be termi-nated. It would end. A lawyer’s career would end tomorrow were there no more litigation. A doctor’s career would end tomorrow were there no more illness. A philosopher’s career would end tomorrow were there no more questions.

 

And God’s career would end tomorrow were there no more problems!

 

Precisely. You have put it perfectly. We, all of us, would be through creating were there nothing more to create. We, all of us, have a vested interest in keeping the game going. Much as we all say we would like to solve all the problems, we dare not solve all the prob-lems, or there will be nothing left for us to do.

Your industrial-military complex understands this very well. That is why it opposes mightily¹⁶³ any attempt to install a war-no-more government—anywhere.

Your medical establishment understands this, too. That is why it staunchly opposes—it must, it has to for its own survival—any new miracle drug or cure—to say nothing of the possibility of miracles themselves.

Your religious community also holds this clarity. That is why it attacks uniformly any definition of God which does not include fear, judgment and retribution, and any definition of Self which does not include their own idea of the only path to God.

If I say to you, you are God—where does that leave religion? If I say to you, you are healed, where does that leave science, and medicine? If I say to you, you shall live in peace, where does that leave the peacemakers? If I say to you, the world is fixed—where does that leave the world?

What, now, of plumbers¹⁶⁴?

 

The world is filled with essentially two kinds of people: those who give you things you want, and those who fix things. In a sense, even those who simply give you things you want—the butchers, the bakers¹⁶⁵, the, candlestick makers—are also fixers. For to have a desire for something is often to have a need for it. That is why addicts¹⁶⁶ are said to need a fix. Be careful, therefore, that desire not become addiction¹⁶⁷.

 

Are you saying the world will always have problems? Are you saying that you actually want it that way?

 

I am saying that the world exists the way it ex-ists—just as a snowflake exists the way it exists—quite by design. You have created it that way—just as you have created your life exactly as it is.

I want what you want. The day you really want an end to hunger, there will be no more hunger. I have given you all the resources with which to do that. You have all the tools with which to make that choice. You have not made it. Not because you cannot make it. The world could end world hunger tomorrow. You choose not to make it.

 

You claim that there are good reasons that 40,000 people a day must die of hunger. There are no good reasons. Yet at a time when you say you can do nothing to stop 40,000 people a day from dying of hunger, you bring 50,000 people a day into your world to begin a new life. And this you call love. This you call God’s plan. It is a plan which totally lacks logic or reason, to say nothing of compassion¹⁶⁸.

 

I am showing you in stark¹⁶⁹ terms that the world exists the way it exists because you have chosen for it to. You are systematically¹⁷⁰ destroying your own environment, then pointing to so-called natural disasters as evidence of God’s cruel hoax¹⁷¹, or Nature’s harsh ways. You have played the hoax on yourself, and it is your ways which are cruel.

 

Nothing, nothing is more gentle than Nature. And nothing, nothing has been more cruel to Nature than man. Yet you step aside from all involvement in this; deny all responsibility. It is not your fault, you say, and in this you are right. It is not a question of fault, it is a matter of choice.

 

You can choose to end the destruction of your rain forests tomorrow. You can choose to stop depleting¹⁷² the protective layer hovering¹⁷³ over your planet. You can choose to discontinue the ongoing¹⁷⁴ onslaught of your earth’s ingenious ecosystem¹⁷⁵. You can seek to put the snowflake back together—or at least to halt its inexora-ble melting—but will you do it?— You can similarly end all war tomorrow. Simply.

Easily. All it takes—all it has ever taken—is for all of you to agree. Yet if you cannot all agree on something as basically simple as ending the killing¹⁷⁶ of each other, how can you call upon the heavens with shaking fist to put your life in order?

I will do nothing for you that you will not do for your Self. That is the law and the prophets.

The world is in the condition it is in because of you, and the choices you have made-or failed to make.

(Not to decide is to decide.)

The Earth is in the shape it’s in because of you, and the choices you have made—or failed to make.

Your own life is the way it is because of you, and the choices you have made-or failed to make.

 

But I did not choose to get hit by that truck! I did not choose to get mugged by that robber, or raped¹⁷⁷ by that maniac¹⁷⁹. People could say that. There are people in the world who could say that.

 

You are all at root cause for the conditions which exist which create in the robber the desire, or the perceived need, to steal. You have all created the consciousness which makes rape¹⁷⁸ possible. It is when you see in yourself that which caused the crime that you begin, at last, to heal the condition from which it sprang.

Feed your hungry, give dignity to your poor. Grant opportunity to your less fortunate. End the prejudice which keeps masses huddled¹⁸⁰ and angry, with little promise of a better tomorrow. Put away your pointless taboos¹⁸¹ and restrictions¹⁸² upon sexual energy—rather, help others to truly understand its wonder, and to channel it properly. Do these things and you will go a long way toward ending robbery and rape forever.

As for the so-called “accident”—the truck coming around the bend, the brick falling from the sky—learn to greet each such incident as a small part of a larger mosaic¹⁸³. You have come here to work out an individ-ual plan for your own salvation. Yet salvation does not mean saving yourself from the snares¹⁸⁴ of the devil. There is no such thing as the devil, and hell does not exist. You are saving yourself from the oblivion of non-realization.

You cannot lose in this battle. You cannot fail. Thus it is not a battle at all, but simply a process. Yet if you do not know this, you will see it as a constant struggle. You may even believe in the struggle long enough to create a whole religion around it. This religion will teach that struggle is the point of it all. This is a false teaching. It is in not struggling that the process proceeds. It is in surrendering that the victory is won.

Accidents happen because they do. Certain ele-ments of the life process have come together in a particular way at a particular time, with particular re-sults—results which you choose to call unfortunate, for your own particular reasons. Yet they may not be unfortunate at all, given the agenda of your soul.

I tell you this: There is no coincidence, and nothing happens “by accident.” Each event and adventure is called to your Self by your Self in order that you might create and experience Who You Really Are. All true Masters know this. That is why mystic Masters remain unperturbed in the face of the worst experiences of life (as you would define them).

The great teachers of your Christian¹⁸⁶ religion under-stand this. They know that Jesus was not perturbed¹⁸⁵ by the crucifixion, but expected it. He could have walked away, but he did not. He could have stopped the process at any point. He had that power. Yet he did not. He allowed himself to be crucified in order that he might stand as man’s eternal salvation. Look, he said, at what I can do. Look at what is true.

 

 And know that these things, and more, shall you also do. For have I not said, ye are gods? Yet you do not believe. If you cannot, then, believe in yourself, believe in me.

Such was Jesus’ compassion that he begged for a way—and created it—to so impact the world that all might come to heaven (Self realization)—if in no other way, then through him. For he defeated misery¹⁸⁷, and death. And so might you.

The grandest teaching of Christ was not that you shall have everlasting life—but that you do; not that you shall have brotherhood¹⁸⁸ in God, but that you do; not that you shall have whatever you request, but that you do.

All that is required is to know this. For you are the creator of your reality, and life can show up no other way for you than that way in which you think it will.

You think it into being. This is the first step in creation. God the Father is thought. Your thought is the parent which gives birth to all things.

 

This is one of the laws we are to remember.

 

Yes.

 

Can you tell me others?

 

I have told you others. I’ve told you them all, since the beginning of time. Over and over have I told you them. Teacher after teacher have! sent you. You do not listen to my teachers. You kill them.

 

But why? Why do we kill the holiest among us? We kill them or dishonor them, which is the same thing. Why?

 

Because they stand against every thought you have that would deny Me. And deny Me you must if you are to deny your Self.

 

Why would I want to deny You, or me?

 

Because you are afraid. And because My promises are too good to be true. Because you cannot accept the grandest Truth. And so you must reduce yourself to a spirituality which teaches fear and dependence¹⁸⁹ and intol-erance, rather than love and power and acceptance.

You are filled with fear—and your biggest fear is that My biggest promise might be life’s biggest lie. And so you create the biggest fantasy you can to defend your-self against this: You claim that any promise which gives you the power, and guarantees you the love, of God must be the false promise of the devil. God would never make such a promise, you tell yourself, only the devil would—to tempt⁸⁷ you into denying God’s true identity as the fearsome, judgmental, jealous, vengeful, and punishing entity¹⁹⁰ of entities¹⁹¹.

Even though this description better fits the definition of a devil (if there were one), you have assigned devilish characteristics to God in order to convince yourself not to accept the God-like promises of your Creator, or the God-like qualities of the Self.

Such is the power of fear.

 

I am trying to let go of my fear. Will You tell me— again—more of the laws?

 

 

 

The First Law is that you can be, do, and have whatever you can imagine. The Second Law is that you attract what you fear.

 

Why is that?

 

Emotion is the power which attracts. That which you fear strongly, you will experience. An animal—which you consider a lower form of life (even though animals act with more integrity and greater consistency¹⁹² than humans)—knows immediately if you are afraid of it. Plants—which you consider an even lower form of life—respond to people who love them far better than to those who couldn’t care less.

None of this is by coincidence. There is no coinci-dence in the universe-only a grand design; an incred-ible “snowflake.”

Emotion is energy in motion. When you move energy, you create effect, If you move enough energy, you create matter. Matter is energy conglomerated. Moved around. Shoved together. If you manipulate energy long enough in a certain way, you get matter. Every Master understands this law. It is the alchemy of the universe. It is the secret of all life.

Thought is pure energy. Every thought you have, have ever had, and ever will have is creative. The energy of your thought never ever dies. Ever. It leaves your being and heads out into the universe, extending for-ever. A thought is forever.

All thoughts congeal¹⁹³; all thoughts meet other thoughts, criss-crossing in an incredible maze¹⁹⁴ of energy, forming an ever-changing pattern of unspeakable beauty and unbelievable complexity¹⁹⁵.

Like energy attracts like energy—forming (to use simple words) “clumps” of energy of like kind. When enough similar “clumps” criss-cross each other—run into each other—they “stick to” each other (to use another simple term). It takes an incomprehensibly huge amount of similar energy “sticking together,” thusly, to form matter. But matter will form out of pure energy. In fact, that is the only way it can form. Once energy becomes matter, it remains matter for a very long time—unless its construction is disrupted by an oppos-ing, or dissimilar, form of energy. This dissimilar energy, acting upon matter, actually dismembers the matter, releasing the raw energy of which it was composed.

This is, in elementary terms, the theory behind your atomic bomb. Einstein came closer than any other human—before or since—to discovering, explaining, and functionalizing the creative secret of the universe.

You should now better understand how people of like mind can work together to create a favored reality. The phrase “Wherever two or more are gathered in My name” becomes much more meaningful.

Of course, when entire societies think a certain way, very often astonishing things happen—not all of them necessarily desirable. For instance, a society living in fear, very often—actually, inevitably—produces in form that which it fears most.

Similarly, large communities or congregations often find miracle-producing power in combined thinking (or what some people call common prayer).

And it must be made clear that even individuals—if their thought (prayer, hope, wish, dream, fear) is amaz-ingly strong—can, in and of themselves, produce such results. Jesus did this regularly. He understood how to manipulate energy and matter, howto rearrange it, how to redistribute it, how to utterly control it. Many Masters have known this. Many know it now.

You can know it. Right now.

This is the knowledge of good and evil of which

Adam and Eve partook. Until they understood this,

there could be no life as you know it. Adam and

Eve—the mythical names you have given to represent

First Man and First Woman—were the Father and

Mother of the human experience.

What has been described as the fall of Adam was actually his upliftment—the greatest single event in the history of humankind. For without it, the world of relativity would not exist. The act of Adam and Eve was not original sin, but, in truth, first blessing¹⁹⁶. You should thank them from the bottom of your hearts—for in being the first to make a “wrong” choice, Adam and Eve produced the possibility of making any choice at all.

In your mythology you have made Eve the “bad” one here—the temptress who ate of the fruit, the knowledge of good and evil—and coyly invited Adam to join her. This mythological set-up has allowed you to make woman man’s “downfall” ever since, resulting in all manner of warped¹⁹⁷ realities—not to mention dis-torted sexual views and confusions. (How can you feel so good about something so bad?)

What you most fear is what will most plague you. Fear will draw it to you like a magnet. All your holy scriptures—of every religious persuasion¹⁹⁸ and tradition which you have created—contain the clear admoni-tion: fear not. Do you think this is by accident?

The Laws are very simple.

1.      Thought is creative.

2.      Fear attracts like energy.

3.      Love is all there is.

 

Oops, you got me on that third one. How can love be all there is if fear attracts like energy?

 

Love is the ultimate reality. It is the only. The all. The feeling of love is your experience of God.

In highest Truth, love is all there is, all there was, and all there ever will be. When you move into the absolute, you move into love.

The realm of the relative was created in order that I might experience My Self. This has already been ex-plained to you. This does not make the realm of the relative real. It is a created reality you and I have devised and continue to devise—in order that we may know ourselves experientially.

 

Yet the creation can seem very real. Its purpose is to seem so real, we accept it as truly existing. In this way, God has contrived²⁰⁰ to create “something else” other than It self (though in strictest terms this is impossible, since God is—I AM—All That Is).

In creating “something else”—namely, the realm of the relative—I have produced an environment in which you may choose to be God, rather than simply be told that you are God; in which you may experience God-head as an act of creation, rather than a conceptualiza-tion; in which the little candle in the sun—the littlest soul-can know itself as the light.

Fear is the other end of love. It is the primal²⁰¹ polarity. In creating the realm of the relative, I first created the opposite of My Self. Now, in the realm in which you live on the physical plane, there are only two places of being: fear and love. Thoughts rooted in fear will pro-duce one kind of manifestation on the physical plane. Thoughts rooted in love will produce another.

The Masters who have walked the planet are those who have discovered the secret of the relative world—and refused to acknowledge its reality. In short, Masters are those who have chosen only love. In every instance. In every moment. In every circumstance. Even as they were being killed, they loved their murderers. Even as they were being persecuted²⁰², they loved their oppressors.

This is very difficult for you to understand, much less emulate²⁰³. Nevertheless, it is what every Master has ever done. It doesn’t matter what the philosophy, it doesn’t matter what the tradition, it doesn’t matter what the religion—it is what every Master has done.

This example and this lesson has been laid out so clearly for you. Time and time again, over and over has it been shown to you. Through all the ages and in every place. Through all your lifetimes and in every moment. The universe has used every contrivance to place this Truth before you. In song and story, in poetry and dance, in words and in motion—in pictures of motion, which you call motion pictures, and in collections of words, which you call books.

From the highest mountain it has been shouted, in the lowest place its whisper has been heard. Through the corridors of all human experience has this Truth been echoed: Love is the answer. Yet you have not listened.

Now come you to this book, asking God again what

God has told you countless times in countless ways. Yet

I will tell you again—here—in the context of this book.

Will you listen now? Will you truly hear?

 

What do you think brought you to this material? How does it come to pass that you are holding it in your hands? Do you think I know not what I am doing?

There are no coincidences in the universe.

I have heard the crying of your heart. I have seen the searching of your soul. I know how deeply you have desired the Truth. In pain have you called out for it, and in joy. Unendingly have you beseeched Me. Show Myself. Explain Myself. Reveal Myself.

I am doing so here, in terms so plain, you cannot misunderstand. In language so simple, you cannot be confused. In vocabulary so common, you cannot get lost in the verbiage²⁰⁴.

 

So go ahead now. Ask Me anything. Anything. I will contrive¹⁹⁹ to bring you the answer. The whole universe will I use to do this. So be on the lookout²⁰⁵. This book is far from My only tool. You may ask a question, then put this book down. But watch. Listen. The words to the next song you hear. The information in the next article you read. The story line of the next movie you watch. The chance utterance¹⁷ of the next person you meet. Or the whisper of the next river the next ocean, the next breeze that caresses²⁰⁶ your ear—all these devices are Mine; all these avenues are open to Me. I will speak to you if you will listen. I will come to you if you will invite Me. I will show you then that I have always been there. All ways.

1 decided   

adj.决定了的，坚决的；明显的，明确的

参考例句：

• This gave them a decided advantage over their opponents.这使他们比对手具有明显的优势。
• There is a decided difference between British and Chinese way of greeting.英国人和中国人打招呼的方式有很明显的区别。

2 passionate   

adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的

参考例句：

• He is said to be the most passionate man.据说他是最有激情的人。
• He is very passionate about the project.他对那个项目非常热心。

3 condemn   

vt.谴责，指责；宣判(罪犯)，判刑

参考例句：

• Some praise him,whereas others condemn him.有些人赞扬他，而有些人谴责他。
• We mustn't condemn him on mere suppositions.我们不可全凭臆测来指责他。

4 elude   

v.躲避，困惑

参考例句：

• If you chase it,it will elude you.如果你追逐着它， 它会躲避你。
• I had dared and baffled his fury.I must elude his sorrow.我曾经面对过他的愤怒，并且把它挫败了；现在我必须躲避他的悲哀。

5 scribbled   

v.潦草的书写( scribble的过去式和过去分词 )；乱画；草草地写；匆匆记下

参考例句：

• She scribbled his phone number on a scrap of paper. 她把他的电话号码匆匆写在一张小纸片上。
• He scribbled a note to his sister before leaving. 临行前，他给妹妹草草写了一封短信。

6 poised   

a.摆好姿势不动的

参考例句：

• The hawk poised in mid-air ready to swoop. 老鹰在半空中盘旋，准备俯冲。
• Tina was tense, her hand poised over the telephone. 蒂娜心情紧张，手悬在电话机上。

7 abruptly   

adv.突然地，出其不意地

参考例句：

• He gestured abruptly for Virginia to get in the car.他粗鲁地示意弗吉尼亚上车。
• I was abruptly notified that a half-hour speech was expected of me.我突然被通知要讲半个小时的话。

8 venting   

消除； 泄去； 排去； 通风

参考例句：

• But, unexpectedly, he started venting his spleen on her. 哪知道，老头子说着说着绕到她身上来。 来自汉英文学 - 骆驼祥子
• So now he's venting his anger on me. 哦，我这才知道原来还是怄我的气。

9 scribbling   

n.乱涂[写]胡[乱]写的文章[作品]v.潦草的书写( scribble的现在分词 )；乱画；草草地写；匆匆记下

参考例句：

• Once the money got into the book, all that remained were some scribbling. 折子上的钱只是几个字！ 来自汉英文学 - 骆驼祥子
• McMug loves scribbling. Mama then sent him to the Kindergarten. 麦唛很喜欢写字，妈妈看在眼里，就替他报读了幼稚园。 来自互联网

10 transcribing   

（用不同的录音手段）转录( transcribe的现在分词 )； 改编（乐曲）（以适应他种乐器或声部）； 抄写； 用音标标出（声音）

参考例句：

• They continue to remove molecules until the cell stops transcribing the gene. 他们继续除去分子，直到细胞不再转录基因为止。
• Q: Can I use Voice-to-Text software to help with the transcribing? 问：我能使用声音-到-本文的软件帮助转换吗？

11 astounding   

adj.使人震惊的vt.使震惊，使大吃一惊astound的现在分词)

参考例句：

• There was an astounding 20% increase in sales. 销售量惊人地增加了20%。
• The Chairman's remarks were so astounding that the audience listened to him with bated breath. 主席说的话令人吃惊，所以听众都屏息听他说。 来自《简明英汉词典》

12 relevance   

n.中肯，适当，关联，相关性

参考例句：

• Politicians' private lives have no relevance to their public roles.政治家的私生活与他们的公众角色不相关。
• Her ideas have lost all relevance to the modern world.她的想法与现代社会完全脱节。

13 intrigued   

adj.好奇的，被迷住了的v.搞阴谋诡计(intrigue的过去式)；激起…的兴趣或好奇心；“intrigue”的过去式和过去分词

参考例句：

• You've really intrigued me—tell me more! 你说的真有意思—再给我讲一些吧！
• He was intrigued by her story. 他被她的故事迷住了。

14 constricted   

adj.抑制的，约束的

参考例句：

• Her throat constricted and she swallowed hard. 她喉咙发紧，使劲地咽了一下唾沫。
• The tight collar constricted his neck. 紧领子勒着他的脖子。

15 mere   

adj.纯粹的；仅仅，只不过

参考例句：

• That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
• It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。

16 interpretation   

n.解释，说明，描述；艺术处理

参考例句：

• His statement admits of one interpretation only.他的话只有一种解释。
• Analysis and interpretation is a very personal thing.分析与说明是个很主观的事情。

17 utterance   

n.用言语表达，话语，言语

参考例句：

• This utterance of his was greeted with bursts of uproarious laughter.他的讲话引起阵阵哄然大笑。
• My voice cleaves to my throat,and sob chokes my utterance.我的噪子哽咽，泣不成声。

18 utterances   

n.发声( utterance的名词复数 )；说话方式；语调；言论

参考例句：

• John Maynard Keynes used somewhat gnomic utterances in his General Theory. 约翰·梅纳德·凯恩斯在其《通论》中用了许多精辟言辞。 来自辞典例句
• Elsewhere, particularly in his more public utterances, Hawthorne speaks very differently. 在别的地方，特别是在比较公开的谈话里，霍桑讲的话则完全不同。 来自辞典例句

19 supreme   

adj.极度的，最重要的；至高的，最高的

参考例句：

• It was the supreme moment in his life.那是他一生中最重要的时刻。
• He handed up the indictment to the supreme court.他把起诉书送交最高法院。

20 irony   

n.反语，冷嘲；具有讽刺意味的事，嘲弄

参考例句：

• She said to him with slight irony.她略带嘲讽地对他说。
• In her voice we could sense a certain tinge of irony.从她的声音里我们可以感到某种讥讽的意味。

21 symbolize   

vt.作为...的象征，用符号代表

参考例句：

• Easter eggs symbolize the renewal of life.复活蛋象征新生。
• Dolphins symbolize the breath of life.海豚象征着生命的气息。

22 differentiation   

n.区别，区分

参考例句：

• There can be no differentiation without contrast. 有比较才有差别。
• The operation that is the inverse of differentiation is called integration. 与微分相反的运算叫做积分。

23 determined   

adj.坚定的；有决心的

参考例句：

• I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
• He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。

24 heed   

v.注意，留意；n.注意，留心

参考例句：

• You must take heed of what he has told.你要注意他所告诉的事。
• For the first time he had to pay heed to his appearance.这是他第一次非得注意自己的外表不可了。

25 heeded   

v.听某人的劝告，听从( heed的过去式和过去分词 )；变平，使（某物）变平( flatten的过去式和过去分词 )

参考例句：

• She countered that her advice had not been heeded. 她反驳说她的建议未被重视。 来自《简明英汉词典》
• I heeded my doctor's advice and stopped smoking. 我听从医生的劝告，把烟戒了。 来自《简明英汉词典》

26 thwart   

v.阻挠，妨碍，反对；adj.横(断的)

参考例句：

• We must thwart his malevolent schemes.我们决不能让他的恶毒阴谋得逞。
• I don't think that will thwart our purposes.我认为那不会使我们的目的受到挫折。

27 thwarted   

阻挠( thwart的过去式和过去分词 )； 使受挫折； 挫败； 横过

参考例句：

• The guards thwarted his attempt to escape from prison. 警卫阻扰了他越狱的企图。
• Our plans for a picnic were thwarted by the rain. 我们的野餐计划因雨受挫。

28 coerce   

v.强迫，压制

参考例句：

• You can't coerce her into obedience.你不能强制她服从。
• Do you think there is any way that we can coerce them otherwise?你认为我们有什么办法强迫他们不那样吗？

29 interceding   

v.斡旋，调解( intercede的现在分词 )；说情

参考例句：

30 beseeching   

adj.恳求似的v.恳求，乞求（某事物）( beseech的现在分词 )

参考例句：

• She clung to her father, beseeching him for consent. 她紧紧挨着父亲，恳求他答应。 来自辞典例句
• He casts a beseeching glance at his son. 他用恳求的眼光望着儿子。 来自辞典例句

31 precisely   

adv.恰好，正好，精确地，细致地

参考例句：

• It's precisely that sort of slick sales-talk that I mistrust.我不相信的正是那种油腔滑调的推销宣传。
• The man adjusted very precisely.那个人调得很准。

32 authoritative   

adj.有权威的，可相信的；命令式的；官方的

参考例句：

• David speaks in an authoritative tone.大卫以命令的口吻说话。
• Her smile was warm but authoritative.她的笑容很和蔼，同时又透着威严。

33 purveyor   

n.承办商，伙食承办商

参考例句：

• Silence, purveyor of gossip, do not spread that report. 快别那样说，新闻记者阁下，别散布那个消息。 来自互联网
• Teaching purpose: To comprehensively understand the role function and consciousness composition of a news purveyor. 教学目的：全面深入的理解新闻传播者的角色功能和意识构成。 来自互联网

34 almighty   

adj.全能的，万能的；很大的，很强的

参考例句：

• Those rebels did not really challenge Gods almighty power.这些叛徒没有对上帝的全能力量表示怀疑。
• It's almighty cold outside.外面冷得要命。

35 supplication   

n.恳求，祈愿，哀求

参考例句：

• She knelt in supplication. 她跪地祷求。
• The supplication touched him home. 这个请求深深地打动了他。 来自英汉文学 - 双城记

36 gratitude   

adj.感激，感谢

参考例句：

• I have expressed the depth of my gratitude to him.我向他表示了深切的谢意。
• She could not help her tears of gratitude rolling down her face.她感激的泪珠禁不住沿着面颊流了下来。

37 supplicate   

v.恳求；adv.祈求地，哀求地，恳求地

参考例句：

• She supplicated the judge for protection.她恳求法官保护。
• I do not supplicate to women because they find it unattractive.我不会向女人恳求，因为那吸引不了她们。

38 whatsoever   

adv.（用于否定句中以加强语气）任何；pron.无论什么

参考例句：

• There's no reason whatsoever to turn down this suggestion.没有任何理由拒绝这个建议。
• All things whatsoever ye would that men should do to you,do ye even so to them.你想别人对你怎样，你就怎样对人。

39 fervent   

adj.热的，热烈的，热情的

参考例句：

• It was a debate which aroused fervent ethical arguments.那是一场引发强烈的伦理道德争论的辩论。
• Austria was among the most fervent supporters of adolf hitler.奥地利是阿道夫希特勒最狂热的支持者之一。

40 fervently   

adv.热烈地，热情地，强烈地

参考例句：

• "Oh, I am glad!'she said fervently. “哦，我真高兴！”她热烈地说道。 来自《简明英汉词典》
• O my dear, my dear, will you bless me as fervently to-morrow?' 啊，我亲爱的，亲爱的，你明天也愿这样热烈地为我祝福么？” 来自英汉文学 - 双城记

41 override   

vt.不顾，不理睬，否决；压倒，优先于

参考例句：

• The welfare of a child should always override the wishes of its parents.孩子的幸福安康应该永远比父母的愿望来得更重要。
• I'm applying in advance for the authority to override him.我提前申请当局对他进行否决。

42 omnipotent   

adj.全能的，万能的

参考例句：

• When we are omnipotent we shall have no more need of science.我们达到万能以后就不需要科学了。
• Money is not omnipotent,but we can't survive without money.金钱不是万能的，但是没有金钱我们却无法生存。

43 likeness   

n.相像，相似（之处）

参考例句：

• I think the painter has produced a very true likeness.我认为这位画家画得非常逼真。
• She treasured the painted likeness of her son.她珍藏她儿子的画像。

44 perfectly   

adv.完美地，无可非议地，彻底地

参考例句：

• The witnesses were each perfectly certain of what they said.证人们个个对自己所说的话十分肯定。
• Everything that we're doing is all perfectly above board.我们做的每件事情都是光明正大的。

45 guilt   

n.犯罪；内疚；过失，罪责

参考例句：

• She tried to cover up her guilt by lying.她企图用谎言掩饰自己的罪行。
• Don't lay a guilt trip on your child about schoolwork.别因为功课责备孩子而使他觉得很内疚。

46 Buddha   

n.佛；佛像；佛陀

参考例句：

• Several women knelt down before the statue of Buddha and prayed.几个妇女跪在佛像前祈祷。
• He has kept the figure of Buddha for luck.为了图吉利他一直保存着这尊佛像。

47 ecstasy   

n.狂喜，心醉神怡，入迷

参考例句：

• He listened to the music with ecstasy.他听音乐听得入了神。
• Speechless with ecstasy,the little boys gazed at the toys.小孩注视着那些玩具，高兴得说不出话来。

48 jealousy   

n.妒忌，嫉妒，猜忌

参考例句：

• Some women have a disposition to jealousy.有些女人生性爱妒忌。
• I can't support your jealousy any longer.我再也无法忍受你的嫉妒了。

49 derivatives   

n.衍生性金融商品；派生物，引出物( derivative的名词复数 )；导数

参考例句：

• Many English words are derivatives of Latin words. 许多英语词来自拉丁语。 来自《简明英汉词典》
• These compounds are nitrosohydroxylamine derivatives. 这类合成物是亚硝基羟胺衍生物。 来自辞典例句

50 conditional   

adj.条件的，带有条件的

参考例句：

• My agreement is conditional on your help.你肯帮助我才同意。
• There are two forms of most-favored-nation treatment:conditional and unconditional.最惠国待遇有两种形式:有条件的和无条件的。

51 defense   

n.防御，保卫；[pl.]防务工事；辩护，答辩

参考例句：

• The accused has the right to defense.被告人有权获得辩护。
• The war has impacted the area with military and defense workers.战争使那个地区挤满了军队和防御工程人员。

52 remarkable   

adj.显著的，异常的，非凡的，值得注意的

参考例句：

• She has made remarkable headway in her writing skills.她在写作技巧方面有了长足进步。
• These cars are remarkable for the quietness of their engines.这些汽车因发动机没有噪音而不同凡响。

53 wondrous   

adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地

参考例句：

• The internal structure of the Department is wondrous to behold.看一下国务院的内部结构是很有意思的。
• We were driven across this wondrous vast land of lakes and forests.我们乘车穿越这片有着湖泊及森林的广袤而神奇的土地。

54 exuberance   

n.丰富；繁荣

参考例句：

• Her burst of exuberance and her brightness overwhelmed me.她勃发的热情和阳光的性格征服了我。
• The sheer exuberance of the sculpture was exhilarating.那尊雕塑表现出的勃勃生机让人振奋。

55 criteria   

n.标准

参考例句：

• The main criterion is value for money.主要的标准是钱要用得划算。
• There are strict criteria for inclusion in the competition.参赛的标准很严格。

56 everlasting   

adj.永恒的，持久的，无止境的

参考例句：

• These tyres are advertised as being everlasting.广告上说轮胎持久耐用。
• He believes in everlasting life after death.他相信死后有不朽的生命。

57 banishment   

n.放逐，驱逐

参考例句：

• Qu Yuan suffered banishment as the victim of a court intrigue. 屈原成为朝廷中钩心斗角的牺牲品，因而遭到放逐。 来自《现代汉英综合大词典》
• He was sent into banishment. 他被流放。 来自辞典例句

58 mythology   

n.神话，神话学，神话集

参考例句：

• In Greek mythology,Zeus was the ruler of Gods and men.在希腊神话中，宙斯是众神和人类的统治者。
• He is the hero of Greek mythology.他是希腊民间传说中的英雄。

59 salvation   

n.（尤指基督）救世，超度，拯救，解困

参考例句：

• Salvation lay in political reform.解救办法在于政治改革。
• Christians hope and pray for salvation.基督教徒希望并祈祷灵魂得救。

60 withhold   

v.拒绝，不给；使停止，阻挡

参考例句：

• It was unscrupulous of their lawyer to withhold evidence.他们的律师隐瞒证据是不道德的。
• I couldn't withhold giving some loose to my indignation.我忍不住要发泄一点我的愤怒。

61 dispense   

vt.分配，分发；配(药)，发(药)；实施

参考例句：

• Let us dispense the food.咱们来分发这食物。
• The charity has been given a large sum of money to dispense as it sees fit.这个慈善机构获得一大笔钱，可自行适当分配。

62 purely   

adv.纯粹地，完全地

参考例句：

• I helped him purely and simply out of friendship.我帮他纯粹是出于友情。
• This disproves the theory that children are purely imitative.这证明认为儿童只会单纯地模仿的理论是站不住脚的。

63 reconciliation   

n.和解，和谐，一致

参考例句：

• He was taken up with the reconciliation of husband and wife.他忙于做夫妻间的调解工作。
• Their handshake appeared to be a gesture of reconciliation.他们的握手似乎是和解的表示。

64 dealing   

n.经商方法，待人态度

参考例句：

• This store has an excellent reputation for fair dealing.该商店因买卖公道而享有极高的声誉。
• His fair dealing earned our confidence.他的诚实的行为获得我们的信任。

65 submission   

n.服从，投降；温顺，谦虚；提出

参考例句：

• The defeated general showed his submission by giving up his sword.战败将军缴剑表示投降。
• No enemy can frighten us into submission.任何敌人的恐吓都不能使我们屈服。

66 covet   

vt.垂涎；贪图(尤指属于他人的东西)

参考例句：

• We do not covet anything from any nation.我们不觊觎任何国家的任何东西。
• Many large companies covet these low-cost acquisition of troubled small companies.许多大公司都觊觎低价收购这些陷入困境的小公司。

67 hoards   

n.（钱财、食物或其他珍贵物品的）储藏，积存( hoard的名词复数 )v.积蓄并储藏（某物）( hoard的第三人称单数 )

参考例句：

• She hoards her money - she never spends it. 她积蓄钱，但从来不花钱。 来自辞典例句
• A squirrel hoards nuts for the winter. 松鼠为过冬贮藏坚果。 来自辞典例句

68 rankles   

v.（使）痛苦不已，（使）怨恨不已( rankle的第三人称单数 )

参考例句：

• The noise that trunks and ambulances made in the street rankles me every day. 每天大街上卡车和救护车的噪音令我恼怒不已。 来自《简明英汉词典》
• Perhaps that is why the tardiness of my in-laws rankles me so. 大概就是因为这个缘故，每次我的亲戚迟到，总惹得我火冒三丈。 来自辞典例句

69 soothes   

v.安慰( soothe的第三人称单数 )；抚慰；使舒服；减轻痛苦

参考例句：

• Fear grasps, love lets go. Fear rankles, love soothes. 恐惧使人痛心，爱使痛苦减轻。 来自互联网
• His loe celebrates her victories and soothes her wounds. 他的爱庆祝她的胜利，也抚平她的创伤。 来自互联网

70 amends   

n. 赔偿

参考例句：

• He made amends for his rudeness by giving her some flowers. 他送给她一些花，为他自己的鲁莽赔罪。
• This country refuses stubbornly to make amends for its past war crimes. 该国顽固地拒绝为其过去的战争罪行赔罪。

71 reminder   

n.提醒物，纪念品；暗示，提示

参考例句：

• I have had another reminder from the library.我又收到图书馆的催还单。
• It always took a final reminder to get her to pay her share of the rent.总是得发给她一份最后催缴通知，她才付应该交的房租。

72 radar   

n.雷达，无线电探测器

参考例句：

• They are following the flight of an aircraft by radar.他们正在用雷达追踪一架飞机的飞行。
• Enemy ships were detected on the radar.敌舰的影像已显现在雷达上。

73 steers   

n.阉公牛，肉用公牛( steer的名词复数 )v.驾驶( steer的第三人称单数 )；操纵；控制；引导

参考例句：

• This car steers easily. 这部车子易于驾驶。 来自《简明英汉词典》
• Good fodder fleshed the steers up. 优质饲料使菜牛长肉。 来自辞典例句

74 fulfill   

vt.履行，实现，完成；满足，使满意

参考例句：

• If you make a promise you should fulfill it.如果你许诺了，你就要履行你的诺言。
• This company should be able to fulfill our requirements.这家公司应该能够满足我们的要求。

75 shackled   

给（某人）带上手铐或脚镣( shackle的过去式和过去分词 )

参考例句：

• The hostage had been shackled to a radiator. 当时人质被铐在暖气片上。
• He was shackled and in darkness of torment. 他被困在黑暗中备受煎熬。

76 frankly   

adv.坦白地，直率地；坦率地说

参考例句：

• To speak frankly, I don't like the idea at all.老实说，我一点也不赞成这个主意。
• Frankly speaking, I'm not opposed to reform.坦率地说，我不反对改革。

77 generosity   

n.大度，慷慨，慷慨的行为

参考例句：

• We should match their generosity with our own.我们应该像他们一样慷慨大方。
• We adore them for their generosity.我们钦佩他们的慷慨。

78 speculation   

n.思索，沉思；猜测；投机

参考例句：

• Her mind is occupied with speculation.她的头脑忙于思考。
• There is widespread speculation that he is going to resign.人们普遍推测他要辞职。

79 simultaneously   

adv.同时发生地，同时进行地

参考例句：

• The radar beam can track a number of targets almost simultaneously.雷达波几乎可以同时追着多个目标。
• The Windows allow a computer user to execute multiple programs simultaneously.Windows允许计算机用户同时运行多个程序。

80 essentially   

adv.本质上，实质上，基本上

参考例句：

• Really great men are essentially modest.真正的伟人大都很谦虚。
• She is an essentially selfish person.她本质上是个自私自利的人。

81 entirely   

ad.全部地，完整地；完全地，彻底地

参考例句：

• The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
• His life was entirely given up to the educational work. 他的一生统统献给了教育工作。

82 forth   

adv.向前；向外，往外

参考例句：

• The wind moved the trees gently back and forth.风吹得树轻轻地来回摇晃。
• He gave forth a series of works in rapid succession.他很快连续发表了一系列的作品。

83 abject   

adj.极可怜的，卑屈的

参考例句：

• This policy has turned out to be an abject failure.这一政策最后以惨败而告终。
• He had been obliged to offer an abject apology to Mr.Alleyne for his impertinence.他不得不低声下气，为他的无礼举动向艾莱恩先生请罪。

84 mythologies   

神话学( mythology的名词复数 )； 神话（总称）； 虚构的事实； 错误的观点

参考例句：

• a study of the religions and mythologies of ancient Rome 关于古罗马的宗教和神话的研究
• This realization is enshrined in "Mythologies." 这一看法见诸于他的《神话集》一书。

85 scenarios   

n.[意]情节；剧本；事态；脚本

参考例句：

• Further, graphite cores may be safer than non-graphite cores under some accident scenarios. 再者，根据一些事故解说，石墨堆芯可比非石墨堆芯更安全一些。 来自英汉非文学 - 环境法 - 环境法
• Again, scenarios should make it clear which modes are acceptable to users in various contexts. 同样，我们可以运用场景剧本来搞清楚在不同情境下哪些模式可被用户接受。 来自About Face 3交互设计精髓

86 warriors   

武士，勇士，战士( warrior的名词复数 )

参考例句：

• I like reading the stories ofancient warriors. 我喜欢读有关古代武士的故事。
• The warriors speared the man to death. 武士们把那个男子戳死了。

87 tempt   

vt.引诱，勾引，吸引，引起…的兴趣

参考例句：

• Nothing could tempt him to such a course of action.什么都不能诱使他去那样做。
• The fact that she had become wealthy did not tempt her to alter her frugal way of life.她有钱了，可这丝毫没能让她改变节俭的生活习惯。

88 rendering   

n.表现，描写

参考例句：

• She gave a splendid rendering of Beethoven's piano sonata.她精彩地演奏了贝多芬的钢琴奏鸣曲。
• His narrative is a super rendering of dialect speech and idiom.他的叙述是方言和土语最成功的运用。

89 countless   

adj.无数的，多得不计其数的

参考例句：

• In the war countless innocent people lost their lives.在这场战争中无数无辜的人丧失了性命。
• I've told you countless times.我已经告诉你无数遍了。

90 mythical   

adj.神话的；虚构的；想像的

参考例句：

• Undeniably,he is a man of mythical status.不可否认，他是一个神话般的人物。
• Their wealth is merely mythical.他们的财富完全是虚构的。

91 logic   

n.逻辑(学)；逻辑性

参考例句：

• What sort of logic is that?这是什么逻辑？
• I don't follow the logic of your argument.我不明白你的论点逻辑性何在。

92 doctrines   

n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明

参考例句：

• To modern eyes, such doctrines appear harsh, even cruel. 从现代的角度看，这样的教义显得苛刻，甚至残酷。 来自《简明英汉词典》
• His doctrines have seduced many into error. 他的学说把许多人诱入歧途。 来自《现代汉英综合大词典》

93 mythological   

adj.神话的

参考例句：

• He is remembered for his historical and mythological works. 他以其带有历史感和神话色彩的作品而著称。
• But even so, the cumulative process had for most Americans a deep, almost mythological significance. 不过即使如此，移民渐增的过程，对于大部分美国人，还是意味深长的，几乎有不可思议的影响。

94 awareness   

n.意识，觉悟，懂事，明智

参考例句：

• There is a general awareness that smoking is harmful.人们普遍认识到吸烟有害健康。
• Environmental awareness has increased over the years.这些年来人们的环境意识增强了。

95 collaboration   

n.合作，协作；勾结

参考例句：

• The two companies are working in close collaboration each other.这两家公司密切合作。
• He was shot for collaboration with the enemy.他因通敌而被枪毙了。

96 cosmos   

n.宇宙；秩序，和谐

参考例句：

• Our world is but a small part of the cosmos.我们的世界仅仅是宇宙的一小部分而已。
• Is there any other intelligent life elsewhere in the cosmos?在宇宙的其他星球上还存在别的有智慧的生物吗？

97 inquiries   

n.调查( inquiry的名词复数 )；疑问；探究；打听

参考例句：

• He was released on bail pending further inquiries. 他获得保释，等候进一步调查。
• I have failed to reach them by postal inquiries. 我未能通过邮政查询与他们取得联系。 来自《现代汉英综合大词典》

98 thoroughly   

adv.完全地，彻底地，十足地

参考例句：

• The soil must be thoroughly turned over before planting.一定要先把土地深翻一遍再下种。
• The soldiers have been thoroughly instructed in the care of their weapons.士兵们都系统地接受过保护武器的训练。

99 pestilence   

n.瘟疫

参考例句：

• They were crazed by the famine and pestilence of that bitter winter.他们因那年严冬的饥饿与瘟疫而折磨得发狂。
• A pestilence was raging in that area. 瘟疫正在那一地区流行。

100 tornados   

n.龙卷风，旋风( tornado的名词复数 )

参考例句：

• And the national weather service reports several tornados touch down. 国家气象中心报告预测龙卷风将来袭。 来自互联网
• They had stock footage of lightning, tornados, and hurricanes. 他们存有关于闪电、龙卷风和飓风的电影胶片。 来自互联网

101 calamity   

n.灾害，祸患，不幸事件

参考例句：

• Even a greater natural calamity cannot daunt us. 再大的自然灾害也压不垮我们。
• The attack on Pearl Harbor was a crushing calamity.偷袭珍珠港(对美军来说)是一场毁灭性的灾难。

102 begetter   

n.生产者，父

参考例句：

• Elvis Presley was the true begetter of modern youth culture. 埃尔维斯·普雷斯利是现代青年文化的真正奠基人。 来自柯林斯例句

103 acting   

n.演戏，行为，假装；adj.代理的，临时的，演出用的

参考例句：

• Ignore her,she's just acting.别理她，她只是假装的。
• During the seventies,her acting career was in eclipse.在七十年代，她的表演生涯黯然失色。

104 exquisite   

adj.精美的；敏锐的；剧烈的，感觉强烈的

参考例句：

• I was admiring the exquisite workmanship in the mosaic.我当时正在欣赏镶嵌画的精致做工。
• I still remember the exquisite pleasure I experienced in Bali.我依然记得在巴厘岛所经历的那种剧烈的快感。

105 bliss   

n.狂喜，福佑，天赐的福

参考例句：

• It's sheer bliss to be able to spend the day in bed.整天都可以躺在床上真是幸福。
• He's in bliss that he's won the Nobel Prize.他非常高兴，因为获得了诺贝尔奖金。

106 yearned   

渴望，切盼，向往( yearn的过去式和过去分词 )

参考例句：

• The people yearned for peace. 人民渴望和平。
• She yearned to go back to the south. 她渴望回到南方去。

107 gender   

n.（生理上的）性，（名词、代词等的）性

参考例句：

• French differs from English in having gender for all nouns.法语不同于英语，所有的名词都有性。
• Women are sometimes denied opportunities solely because of their gender.妇女有时仅仅因为性别而无法获得种种机会。

108 picturesque   

adj.美丽如画的，（语言）生动的，绘声绘色的

参考例句：

• You can see the picturesque shores beside the river.在河边你可以看到景色如画的两岸。
• That was a picturesque phrase.那是一个形象化的说法。

109 metaphor   

n.隐喻，暗喻

参考例句：

• Using metaphor,we say that computers have senses and a memory.打个比方，我们可以说计算机有感觉和记忆力。
• In poetry the rose is often a metaphor for love.玫瑰在诗中通常作为爱的象征。

110 sublime   

adj.崇高的，伟大的；极度的，不顾后果的

参考例句：

• We should take some time to enjoy the sublime beauty of nature.我们应该花些时间去欣赏大自然的壮丽景象。
• Olympic games play as an important arena to exhibit the sublime idea.奥运会，就是展示此崇高理念的重要舞台。

111 psychiatrists   

n.精神病专家，精神病医生( psychiatrist的名词复数 )

参考例句：

• They are psychiatrists in good standing. 他们是合格的精神病医生。 来自辞典例句
• Some psychiatrists have patients who grow almost alarmed at how congenial they suddenly feel. 有些精神分析学家发现，他们的某些病人在突然感到惬意的时候几乎会兴奋起来。 来自名作英译部分

112 subconscious   

n./adj.潜意识(的)，下意识(的)

参考例句：

• Nail biting is often a subconscious reaction to tension.咬指甲通常是紧张时的下意识反映。
• My answer seemed to come from the subconscious.我的回答似乎出自下意识。

113 spatial   

adj.空间的，占据空间的

参考例句：

• This part of brain judges the spatial relationship between objects.大脑的这部分判断物体间的空间关系。
• They said that time is the feeling of spatial displacement.他们说时间是空间位移的感觉。

114 lesser   

adj.次要的，较小的；adv.较小地，较少地

参考例句：

• Kept some of the lesser players out.不让那些次要的球员参加联赛。
• She has also been affected,but to a lesser degree.她也受到波及，但程度较轻。

115 immutable   

adj.不可改变的，永恒的

参考例句：

• Nothing in the world is immutable.世界没有一成不变的东西。
• They free our minds from considering our world as fixed and immutable.它们改变着人们将世界看作是永恒不变的观点。

116 vibration   

n.颤动，振动；摆动

参考例句：

• There is so much vibration on a ship that one cannot write.船上的震动大得使人无法书写。
• The vibration of the window woke me up.窗子的震动把我惊醒了。

117 pulsation   

n.脉搏，悸动，脉动；搏动性

参考例句：

• At low frequencies, such as 10 per sec., pulsation is sensed rather than vibration. 在低频率（譬如每秒十次）时，所感觉到的是脉冲而非振动。 来自辞典例句
• If the roller pulsation, the pressure on paper as cause misregister. 如果滚子径向跳不静，则差纸的不张辛有不小有小，致使套印禁绝。 来自互联网

118 calamities   

n.灾祸，灾难( calamity的名词复数 )；不幸之事

参考例句：

• They will only triumph by persevering in their struggle against natural calamities. 他们只有坚持与自然灾害搏斗，才能取得胜利。 来自《现代汉英综合大词典》
• One moment's false security can bring a century of calamities. 图一时之苟安，贻百年之大患。 来自《现代汉英综合大词典》

119 joyous   

adj.充满快乐的；令人高兴的

参考例句：

• The lively dance heightened the joyous atmosphere of the scene.轻快的舞蹈给这场戏渲染了欢乐气氛。
• They conveyed the joyous news to us soon.他们把这一佳音很快地传递给我们。

120 judgment   

n.审判；判断力，识别力，看法，意见

参考例句：

• The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
• He's a man of excellent judgment.他眼力过人。

121 brilliance   

n.光辉，辉煌，壮丽，（卓越的）才华，才智

参考例句：

• I was totally amazed by the brilliance of her paintings.她的绘画才能令我惊歎不已。
• The gorgeous costume added to the brilliance of the dance.华丽的服装使舞蹈更加光彩夺目。

122 awesome   

adj.令人惊叹的，难得吓人的，很好的

参考例句：

• The church in Ireland has always exercised an awesome power.爱尔兰的教堂一直掌握着令人敬畏的权力。
• That new white convertible is totally awesome.那辆新的白色折篷汽车简直棒极了.

123 yearning   

a.渴望的；向往的；怀念的

参考例句：

• a yearning for a quiet life 对宁静生活的向往
• He felt a great yearning after his old job. 他对过去的工作有一种强烈的渴想。

124 Forsaken   

adj. 被遗忘的, 被抛弃的 动词forsake的过去分词

参考例句：

• He was forsaken by his friends. 他被朋友们背弃了。
• He has forsaken his wife and children. 他遗弃了他的妻子和孩子。

125 parable   

n.寓言，比喻

参考例句：

• This is an ancient parable.这是一个古老的寓言。
• The minister preached a sermon on the parable of the lost sheep.牧师讲道时用了亡羊的比喻。

126 demonstration   

n.表明，示范，论证，示威

参考例句：

• His new book is a demonstration of his patriotism.他写的新书是他的爱国精神的证明。
• He gave a demonstration of the new technique then and there.他当场表演了这种新的操作方法。

127 justify   

vt.证明…正当(或有理)，为…辩护

参考例句：

• He tried to justify his absence with lame excuses.他想用站不住脚的借口为自己的缺席辩解。
• Can you justify your rude behavior to me?你能向我证明你的粗野行为是有道理的吗？

128 manifestation   

n.表现形式；表明；现象

参考例句：

• Her smile is a manifestation of joy.她的微笑是她快乐的表现。
• What we call mass is only another manifestation of energy.我们称之为质量的东西只是能量的另一种表现形态。

129 literally   

adv.照字面意义，逐字地；确实

参考例句：

• He translated the passage literally.他逐字逐句地翻译这段文字。
• Sometimes she would not sit down till she was literally faint.有时候，她不走到真正要昏厥了，决不肯坐下来。

130 unleashed   

v.把（感情、力量等）释放出来，发泄( unleash的过去式和过去分词 )

参考例句：

• The government's proposals unleashed a storm of protest in the press. 政府的提案引发了新闻界的抗议浪潮。
• The full force of his rage was unleashed against me. 他把所有的怒气都发泄在我身上。 来自《简明英汉词典》

131 villains   

n.恶棍( villain的名词复数 )；罪犯；（小说、戏剧等中的）反面人物；淘气鬼

参考例句：

• The impression of villains was inescapable. 留下恶棍的印象是不可避免的。 来自《简明英汉词典》
• Some villains robbed the widow of the savings. 有几个歹徒将寡妇的积蓄劫走了。 来自《现代英汉综合大词典》

132 accurately   

adv.准确地，精确地

参考例句：

• It is hard to hit the ball accurately.准确地击中球很难。
• Now scientists can forecast the weather accurately.现在科学家们能准确地预报天气。

133 eternity   

n.不朽，来世；永恒，无穷

参考例句：

• The dull play seemed to last an eternity.这场乏味的剧似乎演个没完没了。
• Finally,Ying Tai and Shan Bo could be together for all of eternity.英台和山伯终能双宿双飞，永世相随。

134 utterly   

adv.完全地，绝对地

参考例句：

• Utterly devoted to the people,he gave his life in saving his patients.他忠于人民，把毕生精力用于挽救患者的生命。
• I was utterly ravished by the way she smiled.她的微笑使我完全陶醉了。

135 poignantly   

参考例句：

• His story is told poignantly in the film, A Beautiful Mind, now showing here. 以他的故事拍成的电影《美丽境界》，正在本地上映。

136 ironic   

adj.讽刺的，有讽刺意味的，出乎意料的

参考例句：

• That is a summary and ironic end.那是一个具有概括性和讽刺意味的结局。
• People used to call me Mr Popularity at high school,but they were being ironic.人们中学时常把我称作“万人迷先生”，但他们是在挖苦我。

137 instigated   

v.使（某事物）开始或发生，鼓动( instigate的过去式和过去分词 )

参考例句：

• The government has instigated a programme of economic reform. 政府已实施了经济改革方案。
• He instigated the revolt. 他策动了这次叛乱。 来自《现代汉英综合大词典》

138 behold   

v.看，注视，看到

参考例句：

• The industry of these little ants is wonderful to behold.这些小蚂蚁辛勤劳动的样子看上去真令人惊叹。
• The sunrise at the seaside was quite a sight to behold.海滨日出真是个奇景。

139 derives   

v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取

参考例句：

• English derives in the main from the common Germanic stock. 英语主要源于日耳曼语系。 来自《简明英汉词典》
• He derives his income from freelance work. 他以自由职业获取收入。 来自《简明英汉词典》

140 injustice   

n.非正义，不公正，不公平，侵犯（别人的）权利

参考例句：

• They complained of injustice in the way they had been treated.他们抱怨受到不公平的对待。
• All his life he has been struggling against injustice.他一生都在与不公正现象作斗争。

141 gathering   

n.集会，聚会，聚集

参考例句：

• He called on Mr. White to speak at the gathering.他请怀特先生在集会上讲话。
• He is on the wing gathering material for his novels.他正忙于为他的小说收集资料。

142 misnomer   

n.误称

参考例句：

• Herbal"tea"is something of a misnomer because these drinks contain no tea at all.花草“茶”是一个误称，因为这类饮料里面根本不含茶。
• Actually," Underground "is a misnomer,because more than half the shops are above ground.实际上，“ 地下 ” 这个名称用之不当，因为半数以上的店铺是在地面上的。

143 torment   

n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠

参考例句：

• He has never suffered the torment of rejection.他从未经受过遭人拒绝的痛苦。
• Now nothing aggravates me more than when people torment each other.没有什么东西比人们的互相折磨更使我愤怒。

144 extraordinarily   

adv.格外地；极端地

参考例句：

• She is an extraordinarily beautiful girl.她是个美丽非凡的姑娘。
• The sea was extraordinarily calm that morning.那天清晨，大海出奇地宁静。

145 infliction   

n.（强加于人身的）痛苦，刑罚

参考例句：

• Don't immerse yourself in the infliction too long.不要长时间沉浸在痛苦经历中。
• Instead of rivets there came an invasion,an infliction,and a visitation.但是铆钉并没有运来，来的却是骚扰、混乱和视察。

146 condemning   

v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地

参考例句：

• The government issued a statement condemning the killings. 政府发表声明谴责这些凶杀事件。
• I concur with the speaker in condemning what has been done. 我同意发言者对所做的事加以谴责。 来自《现代英汉综合大词典》

147 trepidation   

n.惊恐，惶恐

参考例句：

• The men set off in fear and trepidation.这群人惊慌失措地出发了。
• The threat of an epidemic caused great alarm and trepidation.流行病猖獗因而人心惶惶。

148 embodied   

v.表现( embody的过去式和过去分词 )；象征；包括；包含

参考例句：

• a politician who embodied the hopes of black youth 代表黑人青年希望的政治家
• The heroic deeds of him embodied the glorious tradition of the troops. 他的英雄事迹体现了军队的光荣传统。 来自《简明英汉词典》

149 fully   

adv.完全地，全部地，彻底地；充分地

参考例句：

• The doctor asked me to breathe in,then to breathe out fully.医生让我先吸气，然后全部呼出。
• They soon became fully integrated into the local community.他们很快就完全融入了当地人的圈子。

150 conformity   

n.一致，遵从，顺从

参考例句：

• Was his action in conformity with the law?他的行动是否合法？
• The plan was made in conformity with his views.计划仍按他的意见制定。

151 originality   

n.创造力，独创性；新颖

参考例句：

• The name of the game in pop music is originality.流行音乐的本质是独创性。
• He displayed an originality amounting almost to genius.他显示出近乎天才的创造性。

152 unlimited   

adj.无限的，不受控制的，无条件的

参考例句：

• They flew over the unlimited reaches of the Arctic.他们飞过了茫茫无边的北极上空。
• There is no safety in unlimited technological hubris.在技术方面自以为是会很危险。

153 machinery   

n.(总称)机械，机器；机构

参考例句：

• Has the machinery been put up ready for the broadcast?广播器材安装完毕了吗？
• Machinery ought to be well maintained all the time.机器应该随时注意维护。

154 incarnated   

v.赋予（思想、精神等）以人的形体( incarnate的过去式和过去分词 )；使人格化；体现；使具体化

参考例句：

• Dickens incarnated hypocrisy in his Uriah Heep. 狄更斯把虚伪体现在他塑造的人物赖亚·赫普身上。 来自《简明英汉词典》
• His ideals were incarnated in his music. 他的理想具体地体现在他的音乐中。 来自辞典例句

155 buffeted   

反复敲打( buffet的过去式和过去分词 )； 连续猛击； 打来打去； 推来搡去

参考例句：

• to be buffeted by the wind 被风吹得左右摇摆
• We were buffeted by the wind and the rain. 我们遭到风雨的袭击。

156 random   

adj.随机的；任意的；n.偶然的(或随便的)行动

参考例句：

• The list is arranged in a random order.名单排列不分先后。
• On random inspection the meat was found to be bad.经抽查，发现肉变质了。

157 remains   

n.剩余物，残留物；遗体，遗迹

参考例句：

• He ate the remains of food hungrily.他狼吞虎咽地吃剩余的食物。
• The remains of the meal were fed to the dog.残羹剩饭喂狗了。

158 interfere   

v.(in)干涉，干预；(with)妨碍，打扰

参考例句：

• If we interfere, it may do more harm than good.如果我们干预的话，可能弊多利少。
• When others interfere in the affair,it always makes troubles. 别人一卷入这一事件，棘手的事情就来了。

159 watchful   

adj.注意的，警惕的

参考例句：

• The children played under the watchful eye of their father.孩子们在父亲的小心照看下玩耍。
• It is important that health organizations remain watchful.卫生组织保持警惕是极为重要的。

160 humanitarian   

n.人道主义者，博爱者，基督凡人论者

参考例句：

• She has many humanitarian interests and contributes a lot to them.她拥有很多慈善事业，并作了很大的贡献。
• The British government has now suspended humanitarian aid to the area.英国政府现已暂停对这一地区的人道主义援助。

161 subjective   

a.主观(上)的，个人的

参考例句：

• The way they interpreted their past was highly subjective. 他们解释其过去的方式太主观。
• A literary critic should not be too subjective in his approach. 文学评论家的看法不应太主观。

162 judgments   

判断( judgment的名词复数 )； 鉴定； 评价； 审判

参考例句：

• A peculiar austerity marked his judgments of modern life. 他对现代生活的批评带着一种特殊的苛刻。
• He is swift with his judgments. 他判断迅速。

163 mightily   

ad.强烈地；非常地

参考例句：

• He hit the peg mightily on the top with a mallet. 他用木槌猛敲木栓顶。
• This seemed mightily to relieve him. 干完这件事后，他似乎轻松了许多。

164 plumbers   

n.管子工，水暖工( plumber的名词复数 )；[美][口]（防止泄密的）堵漏人员

参考例句：

• Plumbers charge by the hour for their work. 水管工人的工作是以小时收费的。 来自《简明英汉词典》
• Plumbers, carpenters, and other workmen finished the new house quickly. 管道工、木工及其他工匠很快完成了这幢新房子。 来自辞典例句

165 bakers   

n.面包师( baker的名词复数 )；面包店；面包店店主；十三

参考例句：

• The Bakers have invited us out for a meal tonight. 贝克一家今晚请我们到外面去吃饭。 来自《简明英汉词典》
• The bakers specialize in catering for large parties. 那些面包师专门负责为大型宴会提供食品。 来自《简明英汉词典》

166 addicts   

有…瘾的人( addict的名词复数 )； 入迷的人

参考例句：

• a unit for rehabilitating drug addicts 帮助吸毒者恢复正常生活的机构
• There is counseling to help Internet addicts?even online. 有咨询机构帮助网络沉迷者。 来自超越目标英语 第3册

167 addiction   

n.上瘾入迷，嗜好

参考例句：

• He stole money from his parents to feed his addiction.他从父母那儿偷钱以满足自己的嗜好。
• Areas of drug dealing are hellholes of addiction,poverty and murder.贩卖毒品的地区往往是吸毒上瘾、贫困和发生谋杀的地方。

168 compassion   

n.同情，怜悯

参考例句：

• He could not help having compassion for the poor creature.他情不自禁地怜悯起那个可怜的人来。
• Her heart was filled with compassion for the motherless children.她对于没有母亲的孩子们充满了怜悯心。

169 stark   

adj.荒凉的；严酷的；完全的；adv.完全地

参考例句：

• The young man is faced with a stark choice.这位年轻人面临严峻的抉择。
• He gave a stark denial to the rumor.他对谣言加以完全的否认。

170 systematically   

adv.有系统地

参考例句：

• This government has systematically run down public services since it took office.这一屆政府自上台以来系统地削减了公共服务。
• The rainforest is being systematically destroyed.雨林正被系统地毀灭。

171 hoax   

v.欺骗，哄骗，愚弄；n.愚弄人，恶作剧

参考例句：

• They were the victims of a cruel hoax.他们是一个残忍恶作剧的受害者。
• They hoax him out of his money.他们骗去他的钱。

172 depleting   

使大大的减少，使空虚( deplete的现在分词 )； 耗尽，使枯竭

参考例句：

• Regulations are outlawing certain refrigerants, such as chlorofluorocarbons, which contain ozone-depleting chemicals. 随后出台的政策禁用了部分制冷剂，如破坏臭氧层的氟氯碳化合物。
• Aging, being a series of continual losses, can be keenly depleting. 老龄化，作为一个系列的连续亏损，可以清楚地消耗。

173 hovering   

鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫

参考例句：

• The helicopter was hovering about 100 metres above the pad. 直升机在离发射台一百米的上空盘旋。
• I'm hovering between the concert and the play tonight. 我犹豫不决今晚是听音乐会还是看戏。

174 ongoing   

adj.进行中的，前进的

参考例句：

• The problem is ongoing.这个问题尚未解决。
• The issues raised in the report relate directly to Age Concern's ongoing work in this area.报告中提出的问题与“关心老人”组织在这方面正在做的工作有直接的关系。

175 ecosystem   

n.生态系统

参考例句：

• This destroyed the ecosystem of the island.这样破坏了岛上的生态系统。
• We all have an interest in maintaining the integrity of the ecosystem.维持生态系统的完整是我们共同的利益。

176 killing   

n.巨额利润；突然赚大钱，发大财

参考例句：

• Investors are set to make a killing from the sell-off.投资者准备清仓以便大赚一笔。
• Last week my brother made a killing on Wall Street.上个周我兄弟在华尔街赚了一大笔。

177 raped   

v.以暴力夺取，强夺( rape的过去式和过去分词 )；强奸

参考例句：

• A young woman was brutally raped in her own home. 一名年轻女子在自己家中惨遭强暴。 来自辞典例句
• We got stick together, or we will be having our women raped. 我们得团结一致，不然我们的妻女就会遭到蹂躏。 来自辞典例句

178 rape   

n.抢夺，掠夺，强奸；vt.掠夺，抢夺，强奸

参考例句：

• The rape of the countryside had a profound ravage on them.对乡村的掠夺给他们造成严重创伤。
• He was brought to court and charged with rape.他被带到法庭并被指控犯有强奸罪。

179 maniac   

n.精神癫狂的人；疯子

参考例句：

• Be careful!That man is driving like a maniac!注意！那个人开车像个疯子一样！
• You were acting like a maniac,and you threatened her with a bomb!你像一个疯子，你用炸弹恐吓她！

180 huddled   

挤在一起（huddle的过去式与过去分词形式）

参考例句：

• We huddled together for warmth. 我们挤在一块取暖。
• We huddled together to keep warm. 我们挤在一起来保暖。

181 taboos   

禁忌( taboo的名词复数 )； 忌讳； 戒律； 禁忌的事物（或行为）

参考例句：

• She was unhorsed by fences, laws and alien taboos. 她被藩蓠、法律及外来的戒律赶下了马。
• His mind was charged with taboos. 他头脑里忌讳很多。

182 restrictions   

约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则）

参考例句：

• I found the restrictions irksome. 我对那些限制感到很烦。
• a snaggle of restrictions 杂乱无章的种种限制

183 mosaic   

n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的

参考例句：

• The sky this morning is a mosaic of blue and white.今天早上的天空是幅蓝白相间的画面。
• The image mosaic is a troublesome work.图象镶嵌是个麻烦的工作。

184 snares   

n.陷阱( snare的名词复数 )；圈套；诱人遭受失败（丢脸、损失等）的东西；诱惑物v.用罗网捕捉，诱陷，陷害( snare的第三人称单数 )

参考例句：

• He shoots rabbits and he sets snares for them. 他射杀兔子，也安放陷阱。 来自《简明英汉词典》
• I am myself fallen unawares into the snares of death. 我自己不知不觉跌进了死神的陷阱。 来自辞典例句

185 perturbed   

adj.烦燥不安的v.使（某人）烦恼，不安( perturb的过去式和过去分词 )

参考例句：

• I am deeply perturbed by the alarming way the situation developing. 我对形势令人忧虑的发展深感不安。 来自《简明英汉词典》
• Mother was much perturbed by my illness. 母亲为我的病甚感烦恼不安。 来自《现代英汉综合大词典》

186 Christian   

adj.基督教徒的；n.基督教徒

参考例句：

• They always addressed each other by their Christian name.他们总是以教名互相称呼。
• His mother is a sincere Christian.他母亲是个虔诚的基督教徒。

187 misery   

n.痛苦，苦恼，苦难；悲惨的境遇，贫苦

参考例句：

• Business depression usually causes misery among the working class.商业不景气常使工薪阶层受苦。
• He has rescued me from the mire of misery.他把我从苦海里救了出来。

188 brotherhood   

n.兄弟般的关系，手中情谊

参考例句：

• They broke up the brotherhood.他们断绝了兄弟关系。
• They live and work together in complete equality and brotherhood.他们完全平等和兄弟般地在一起生活和工作。

189 dependence   

n.依靠，依赖；信任，信赖；隶属

参考例句：

• Doctors keep trying to break her dependence of the drug.医生们尽力使她戒除毒瘾。
• He was freed from financial dependence on his parents.他在经济上摆脱了对父母的依赖。

190 entity   

n.实体，独立存在体，实际存在物

参考例句：

• The country is no longer one political entity.这个国家不再是一个统一的政治实体了。
• As a separate legal entity,the corporation must pay taxes.作为一个独立的法律实体，公司必须纳税。

191 entities   

实体对像； 实体，独立存在体，实际存在物( entity的名词复数 )

参考例句：

• Our newspaper and our printing business form separate corporate entities. 我们的报纸和印刷业形成相对独立的企业实体。
• The North American continent is made up of three great structural entities. 北美大陆是由三个构造单元组成的。

192 consistency   

n.一贯性，前后一致，稳定性；(液体的)浓度

参考例句：

• Your behaviour lacks consistency.你的行为缺乏一贯性。
• We appreciate the consistency and stability in China and in Chinese politics.我们赞赏中国及其政策的连续性和稳定性。

193 congeal   

v.凝结，凝固

参考例句：

• The blood had started to congeal.血液已经开始凝结。
• Gear lubricants may congeal and channel in cold weather.天气冷时齿轮润滑油可能凝结而形成凹槽。

194 maze   

n.迷宫，八阵图，混乱，迷惑

参考例句：

• He found his way through the complex maze of corridors.他穿过了迷宮一样的走廊。
• She was lost in the maze for several hours.一连几小时，她的头脑处于一片糊涂状态。

195 complexity   

n.复杂(性)，复杂的事物

参考例句：

• Only now did he understand the full complexity of the problem.直到现在他才明白这一问题的全部复杂性。
• The complexity of the road map puzzled me.错综复杂的公路图把我搞糊涂了。

196 blessing   

n.祈神赐福；祷告；祝福，祝愿

参考例句：

• The blessing was said in Hebrew.祷告用了希伯来语。
• A double blessing has descended upon the house.双喜临门。

197 warped   

adj.反常的；乖戾的；（变）弯曲的；变形的v.弄弯，变歪( warp的过去式和过去分词 )；使（行为等）不合情理，使乖戾，

参考例句：

• a warped sense of humour 畸形的幽默感
• The board has warped. 木板翘了。 来自《现代汉英综合大词典》

198 persuasion   

n.劝说；说服；持有某种信仰的宗派

参考例句：

• He decided to leave only after much persuasion.经过多方劝说，他才决定离开。
• After a lot of persuasion,she agreed to go.经过多次劝说后，她同意去了。

199 contrive   

vt.谋划，策划；设法做到；设计，想出

参考例句：

• Can you contrive to be here a little earlier?你能不能早一点来？
• How could you contrive to make such a mess of things?你怎么把事情弄得一团糟呢？

200 contrived   

adj.不自然的，做作的；虚构的

参考例句：

• There was nothing contrived or calculated about what he said.他说的话里没有任何蓄意捏造的成分。
• The plot seems contrived.情节看起来不真实。

201 primal   

adj.原始的；最重要的

参考例句：

• Jealousy is a primal emotion.嫉妒是最原始的情感。
• Money was a primal necessity to them.对于他们，钱是主要的需要。

202 persecuted   

（尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人

参考例句：

• Throughout history, people have been persecuted for their religious beliefs. 人们因宗教信仰而受迫害的情况贯穿了整个历史。
• Members of these sects are ruthlessly persecuted and suppressed. 这些教派的成员遭到了残酷的迫害和镇压。

203 emulate   

v.努力赶上或超越，与…竞争；效仿

参考例句：

• You must work hard to emulate your sister.你必须努力工作，赶上你姐姐。
• You must look at the film and try to emulate his behavior.你们必须观看这部电影，并尽力模仿他的动作。

204 verbiage   

n.冗词；冗长

参考例句：

• Stripped of their pretentious verbiage,his statements come dangerously close to inviting racial hatred.抛开那些夸大其词的冗词赘语不论，他的言论有挑起种族仇恨的危险。
• Even in little 140-character bites,that's a lot of verbiage.即使限制在一条140个字也有很大一部分是废话。

205 lookout   

n.注意，前途，瞭望台

参考例句：

• You can see everything around from the lookout.从了望台上你可以看清周围的一切。
• It's a bad lookout for the company if interest rates don't come down.如果利率降不下来，公司的前景可就不妙了。

206 caresses   

爱抚，抚摸( caress的名词复数 )

参考例句：

• A breeze caresses the cheeks. 微风拂面。
• Hetty was not sufficiently familiar with caresses or outward demonstrations of fondness. 海蒂不习惯于拥抱之类过于外露地表现自己的感情。