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Part 3 Chapter 8
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Life really does go on forever and ever, doesn’t it?

 

It most certainly does.

 

There is no end to it.

 

No end.

 

Reincarnation is a fact.

 

It is. You may return to mortal form—that is, a physi-cal form which can “die”—whenever and however you wish.

 

Do we decide when we want to come back?

 

“If” and “when”—yes.

 

Do we also decide when we want to leave? Do we choose when we want to die?

 

No experience is visited upon any soul against the soul’s will. That is, by definition, not possible, since the soul is creating every experience.

The soul wants nothing. The soul has everything. All wisdom, all knowing, all power, all glory. The soul is the part of You which never sleeps; never forgets.

Does the soul desire that the body dies? No. It is the soul’s desire that you never die. Yet the soul will leave the body—change its bodily form, leaving most of the material body behind—at the drop of a hat when it sees no purpose in remaining in that form.

 

If it is the soul’s desire that we never die, why do we?

 

You do not. You merely change form.

 

If it is the soul’s desire that we never do that, why do we?

 

That is not the soul’s desire!

You are a “shape-shifter”!

When there is no further usefulness in staying in a particular form, the soul changes form—willfully, vol-untarily, joyfully4—and moves on, on the Cosmic Wheel.

 

Joyfully?

 

With great joy.

 

No soul dies regretfully?

 

No soul dies—ever.

 

I mean, no soul has regrets that the current physical form is changing; is about to “die”?

 

The body never “dies,” but merely changes form with the soul. Yet I understand your meaning, so for now I use the vocabulary you have established.

If you have a clear understanding of what you wish to create with regard to what you have chosen to call the afterlife, or if you have a clear set of beliefs that sup-port an after-death experience of reuniting with God, then, no, the soul never, ever has regrets over what you call death.

Death in that instance is a glorious moment; a won-derful experience. Now the soul can return to its natural form; its normal state. There is an incredible lightness; a sense of total freedom; a limitlessness. And an aware-ness of Oneness that is at once blissful and sublime5.

It is not possible for the soul to regret such a shift.

 

You’re saying, then, that death is a happy experience?

 

For the soul that wishes it to be, yes, always.

 

Well, if the soul wants out of the body so bad, why doesn’t it just leave it? Why is it hanging around?

 

I did not say the soul “wants out of the body,” I said the soul is joyful3 when it is out. Those are two different

things.

You can be happy doing one thing, and happy then doing another. The fact that you are joyful doing the second does not mean you were unhappy doing the first.

The soul is not unhappy being with the body. Quite to the contrary, the soul is pleased to be you in your present form. That does not preclude6 the possibility that the soul might be equally pleased to be discon-nected from it.

 

There is obviously much about death I do not understand.

 

Yes, and that is because you do not like to think about it. Yet you must contemplate7 death and loss the instant you perceive any moment of life, or you will not have perceived life at all, but know only the half of it.

Each moment ends the instant it begins. If you do not see this, you will not see what is exquisite8 in it, and you will call the moment ordinary.

Each interaction “begins to end” the instant it “be-gins to begin.” Only when this is truly contemplated9 and deeply understood does the full treasure of every moment—and of life itself—open to you.

Life cannot give itself to you if you do not under-stand death. You must do more than understand it. You must love it, even as you love life.

Your time with each person would be glorified10 if you thought it was your last time with that person. Your ex-perience of each moment would be enhanced beyond measure if you thought it was the last such moment. Your refusal to contemplate your own death leads to your refusal to contemplate your own life.

You do not see it for what it is. You miss the moment, and all it holds for you. You look right past it instead of right through it.

When you look deeply at something, you see right through it. To contemplate a thing deeply is to see right through it. Then the illusion ceases to exist. Then you see a thing for what it really is. Only then can you truly enjoy it—that is, place joy into it. (To “en-joy” is to ren-der something joyful.)

Even the illusion you can then enjoy. For you will know it is an illusion, and that is half the enjoyment11! It is the fact that you think it is real that causes you all the pain.

Nothing is painful which you understand is not real. Let Me repeat that.

Nothing is painful which you understand is not real.

It is like a movie, a drama, played out on the stage of your mind. You are creating the situation and the char-acters. You are writing the lines.

Nothing is painful the moment you understand that nothing is real.

This is as true of death as it is of life.

When you understand that death, too, is an illusion, then you can say, “0 death, where is thy sting?”

You can even enjoy death! You can even enjoy someone else’s death.

Does that seem strange? Does that seem a strange thing to say?

Only if you do not understand death—and life.

Death is never an end, but always a beginning. A death is a door opening, not a door closing.

When you understand that life is eternal, you un-derstand that death is your illusion, keeping you very concerned with, and therefore helping12 you believe that you are, your body. Yet you are not your body, and so the destruction of your body is of no concern to you.

Death should teach you that what is real is life. And life teaches you that what is unavoidable is not death, but impermanence.

Impermanence is the only truth.

Nothing is permanent. All is changing. In every in-stant. In every moment.

Were anything permanent, it could not be. For even the very concept of permanence depends upon imper-manence to have any meaning. Therefore, even perma-nence is impermanent. Look at this deeply. Contem-plate this truth. Comprehend it, and you comprehend God.

This is the Dharma, and this is the Buddha13. This is the Buddha Dharma. This is the teaching and the teacher. This is the lesson and the master. This is the ob-ject and the observer, rolled into one.

They never have been other than One. It is you who have unrolled them, so that your life may unroll before you.

Yet as you watch your own life roll out before you, do not yourself become unraveled. Keep your Self to-gether! See the illusion! Enjoy it! But do not become it!

You are not the illusion, but the creator of it.

You are in this world, but not of it.

So use your illusion of death. Use it! Allow it to be the key that opens you to more of life.

See the flower as dying and you will see the flower sadly. Yet see the flower as part of a whole tree that is changing, and will soon bear fruit, and you see the flower’s true beauty. When you understand that the blossoming and the falling away of the flower is a sign that the tree is ready to bear fruit, then you understand life.

Look at this carefully and you will see that life is its own metaphor14.

Always remember, you are not the flower, nor are you even the fruit. You are the tree. And your roots are deep, embedded15 in Me. I am the soil from which you have sprung, and both your blossoms and your fruit will return to Me, creating more rich soil. Thus, life begets16 life, and cannot know death, ever.

 

That is so beautiful. That is so, so beautiful. Thank You. Will You speak to me now of something that is troubling me ? I need to talk about suicide. Why is there such a taboo17 against the ending of one’s life?

 

Indeed, why is there?

 

You mean it’s not wrong to kill yourself?

 

The question cannot be answered to your satisfac-tion, because the question  itself contains two false con-cepts; it is based on two false ~5Sumptions; it contains two errors.

The first false assumption is that there is such a thing as “right” and “wrong.” The second false assumption is that killing18 is possible. Your question itself, therefore, disintegrates19 the moment it is dissected20.

“Right” and “wrong” are philosophical21 polarities in a human value system which have nothing to do with ultimate reality—a point Which I have made repeatedly throughout this dialogue. They are, furthermore, not even constant constructs within your own system, but rather, values which keen shifting from time to time.

You are doing the shifting, changing your mind about these values as it suits you (which rightly you should, as evolving beings) yet insisting at each step along the way that you haven’t done this, and that it is your unchanging values Which form the core of your society’s integrity. You have ~ built your society on a paradox22. You keep changing your values, all the while proclaiming that it is unchanging values which you ... well, value!

The answer to the problems presented by this para-dox is not to throw cold water 0n the sand in an attempt to make it concrete, but to celebrate the shifting of the sand. Celebrate its beauty while it holds itself in the shape of your castle, but then also celebrate the new form and shape it takes as the tide comes in.

Celebrate the shifting sands as they form the new mountains you would climb, and atop which—and with which—you will build your new castles. Yet un-derstand that these mountains and these castles are monuments to change, not to permanence.

Glorify23 what you are today, yet do not condemn24 what you were yesterday, nor preclude what you could become tomorrow.

Understand that “right” and “wrong” are figments of your imagination, and that “okay” and “not okay” are merely announcements of your latest preferences and imaginings.

For example, on the question of ending one’s life, it is the current imagining of the majority of people on your planet that it is “not okay” to do that.

Similarly, many of you still insist that it is not okay to assist another who wishes to end his or her life.

In both cases you say this should be “against the law.” You have come to this conclusion, presumably, because the ending of the life occurs relatively25 quickly. Actions which end a life over a somewhat longer period of time are not against the law, even though they achieve the same result.

Thus, if a person in your society kills himself with a gun, his family members lose insurance benefits. If he does so with cigarettes, they do not.

If a doctor assists you in your suicide, it is called manslaughter, while if a tobacco company does, it is called commerce.

With you, it seems to be merely a question of time. The legality of self-destruction—the “rightness” or “wrongness” of it—seems to have much to do with how quickly the deed is done, as well as who is doing it. The faster the death, the more “wrong” it seems to be. The slower the death, the more it slips into “okayness.”

Interestingly, this is the exact opposite of what a truly humane26 society would conclude. By any reasonable definition of what you would call “humane,” the shorter the death, the better. Yet your society punishes those who would seek to do the humane thing, and re-wards those who would do the insane.

It is insane to think that endless suffering is what God requires, and that a quick, humane end to the suf-fering is “wrong.”

“Punish the humane, reward the insane.”

This is a motto which only a society of beings with limited understanding could embrace.

So you poison your system by inhaling27 carcinogens, you poison your system by eating food treated with chemicals that over the long run kill you, and you poi-son your system by breathing air which you have con-tinually polluted. You poison your system in a hundred different ways over a thousand different moments, and you do this knowing these substances are no good for you. But because it takes a longer time for them to kill you, you commit suicide with impunity28.

If you poison yourself with something that works faster, you are said to have done something against moral law.

Now I tell you this: It is no more immoral29 to kill your-self quickly than it is to kill yourself slowly.

 

So a person who ends his own life is not punished by God?

 

I do not punish. I love.

 

What of the often-heard statement that those who think they are going to “escape” their predicament, or end their con-dition, with suicide only find that they are facing the same pre-dicament or condition in the afterlife, and therefore escaped and ended nothing?

 

Your experience in what you call the afterlife is a re-flection of your consciousness at the time you enter it. Yet you are always a being of free will, and may alter your experience whenever you choose.

 

So loved ones who have ended their physical life are okay?

 

Yes. They are very okay.

 

There is a wonderful book on this subject called Stephen Lives, by Anne Puryear. It is about her son, who ended his life when he was a teenager. So many people have found it helpful.

 

Anne Puryear is a wonderful messenger. As is her son.

 

So You can recommend this book?

 

It is an important book. It says more on this subject than we are saying here, and those who have deep hurts or lingering issues surrounding the experience of a loved one ending their life will be opened to healing through this book.

 

It is sad that we even have such deep hurts or issues, but much of that, I think, is a result of what our society has “laid on ~ about suicide.

 

In your society, you often do not see the contradic-tions of your own moral constructions. The contradic-tion between doing things that you know full well are going to shorten your life, but doing them slowly, and doing things that will shorten your life quickly is one of the most glaring in the human experience.

 

Yet it seems so obvious when You spell them out like this. Why can’t we see such obvious truths on our own?

 

Because if you saw these truths, you would have to do something about them. This you do not wish to do. So you have no choice but to look right at something and not see it.

 

But why would we not want to do something about these truths if we saw them?

 

Because you believe that in order to do something about them, you would have to end your pleasures. And ending pleasures is something you have no desire to do.

Most of the things which cause your slow deaths are things which bring you pleasure, or result from those things. And most of the things which bring you pleasure are things which satisfy the body. Indeed, this is what marks yours as a primitive30 society. Your lives are struc-tured largely around seeking and experiencing pleasures of the body.

Of course, all beings everywhere seek to experi-ence pleasures. There is nothing primitive in that. In fact, it is the natural order of things. What differenti-ates societies, and beings within societies, is what they define as pleasurable. If a society is structured largely around pleasures of the body, it is operating at a differ-ent level from a society structured around pleasures of the soul.

And understand, too, that this does not mean that your Puritans were right, and that all pleasures of the body should be denied. It means that in elevated socie-ties, pleasures of the physical body do not make up the largest number of pleasures which are enjoyed. They are not the prime focus.

The more elevated a society or being, the more ele-vated are its pleasures.

 

Wait a minute! That sounds like such a value judgment31. I thought You—God—didn’t make value judgments32.

 

Is it a value judgment to say that Mt. Everest is higher than Mt. McKinley?

Is it a value judgment to say that Aunt Sarah is older than her nephew Tommy?

Are these value judgments or observations?

I have not said it is “better” to be elevated in one’s consciousness. In fact, it is not. Any more than it is “bet-ter” to be in fourth grade than in first.

 

I am simply observing what fourth grade is.

 

And we are not in fourth grade in this planet. We are in first. Is that it?

 

My child, you are not yet even in kindergarten. You are in nursery school.

 

How can I not hear that as an insult? Why does it sound to as if You’re putting the human race down?

 

Because you are deeply ego33 invested in being so me-thing you are not—and in not being what you are.

Most people hear insults when only an observation has been made, if what is being observed is something they don’t want to own.

Yet until you hold a thing, you cannot let it go. And you cannot disown that which you have never owned.

 

You cannot change that which you do not accept.

 

Precisely34.

Enlightenment begins with acceptance, without judgment of “what is.”

This is known as moving into the Isness. It is in the Isness where freedom will be found.

What you resist, persists. What you look at disap-pears. That is, it ceases to have its illusory form. You see it for what it Is. And what Is can always be changed. It is only what Is Not that cannot be changed. Therefore, to change the Isness, move into it. Do not resist it. Do not deny it.

What you deny you declare. What you declare you create.

Denial of something is re-creation of it, for the very act of denying something places it there.

Acceptance of something places you in control of it. That which you deny you cannot control, for you have said it is not there. Therefore what you deny controls you.

 

The majority of your race does not want to accept that you have not yet evolved to kindergarten. It does not want to accept that the human race is still in nursery school. Yet this lack of acceptance is exactly what keeps it there.

You are so deeply ego invested in being what you are not (highly evolved) that you are not being what you are (evolving). You are thus working against yourself, fighting yourself. And hence, evolving very slowly.

The fast track of evolution begins with admitting and accepting what is, not what is not.

 

And I will know I have accepted “what is” when I no longer feel insulted as I hear it described.

 

Exactly. Are you insulted if I say you have blue eyes?

So now I tell you this: The more elevated a society or being, the more elevated are its pleasures.

What you call “pleasure” is what declares your level of evolution.

 

Help me with this term “elevated.” What do You mean by that?

 

Your being is the universe in microcosm. You, and your whole physical body, are composed of raw en-ergy, clustered around seven centers, or chakras. Study the chakra centers and what they mean. There are hun-dreds of books written about this. This is wisdom I have given the human race before.

What is pleasurable, or stimulates35, your lower chak-ras is not the same as what is pleasurable to your higher chakras.

The higher you raise the energy of life through your physical being, the more elevated will be your con-sciousness.

 

Well, here we go again. That seems to argue for celibacy36. That seems to be the whole argument against expression of sexual passion. People who are “elevated” in their conscious-ness don’t “come from” their root chakra—their first, or low-est, chakra—in their interactions with other humans.

 

That is true.

 

But I thought You’ve said throughout this dialogue that hu-man sexuality was to be celebrated37, not repressed.

 

That is correct.

 

Well, help me out here, because we seem to have a contra-diction.

 

The world is full of contradictions, My son. lack of contradictions is not a necessary ingredient in truth.

Sometimes greater truth lies within the contradiction.

What we have here is Divine Dichotomy.

 

Then help me understand the dichotomy. Because all my life I’ve heard about how desirable it was, how “elevated” it was, to “raise the kundalini energy” out of the root chakra. This has been the chief justification38 for mystics living lives of sexless ecstasy39.

I realize we’ve gotten way off the subject of death here; and I apologize for dragging us into this unrelated territory—

 

What are you apologizing for? A conversation goes where a conversation goes. The “topic” we are on in this whole dialogue is what it means to be fully2 human, and what life is about in this universe. That is the only topic, and this falls within that.

Wanting to know about death is wanting to know about life—a point I made earlier. And if our exchanges lead to an expansion of our inquiry40 to include the very act which creates life, and celebrates it magnificently, so be it.

 

Now let’s get clear again about one thing. It is not a requirement of the “highly evolved” that all sexual expression be muted, and all sexual energy be elevated. If that were true, then there would be no “highly evolved” beings anywhere, because all evolution would have stopped.

 

A rather obvious point.

 

Yes. And so anyone who says that the very holiest people never have sex, and that this is a sign of their ho-liness, does not understand how life was meant to work.

Let Me put this in very clear terms. If you want a yardstick41 with which to judge whether a thing is good for the human race or not, ask yourself a simple ques-tion:

What would happen if everyone did it?

This is a very easy measure, and a very accurate one. If everyone did a thing, and the result was of ultimate benefit to the human race, then that is “evolved.” If everyone did it and it brought disaster to the human race, then that is not a very “elevated” thing to recom-mend. Do you agree?

 

Of course.

 

Then you’ve just agreed that no real master will ever say that sexual celibacy is the path to mastery. Yet it is this idea that sexual abstinence is somehow the “higher way,” and that sexual expression is a “lower desire,” that has shamed the sexual experience, and caused all manner of guilt42 and dysfunction to develop around it.

 

Yet if the reasoning against sexual abstinence is that it would prohibit procreation, couldn’t it be argued that once sex has served this function, there is no more need for it?

 

One does not engage in sex because one realizes one’s responsibility to the human race to procreate. One engages in sex because it is the natural thing to do. It is built into the genes43. You obey a biological imperative44.

 

Precisely! It is a genetic45 signal that drives to the question of species survival. But once the survival of the species is assured, isn’t it the “elevated” thing to do to “ignore the signal”?

 

You misinterpret the signal. The biological impera-tive is not to guarantee the survival of the species, but to experience the Oneness which is the true nature of your being. Creating new life is what happens when Oneness is achieved, but it is not the reason Oneness is sought.

If procreation were the only reason for sexual ex-pression—if it were nothing more than a “delivery sys-tem”—you would no longer need to engage in it with one another. You can unite the chemical elements of life in a petri dish.

Yet this would not satisfy the most basic urges of the soul, which it turns out, are much larger than mere1 pro-creation, but have to do with re-creation of Who and What You Really Are.

The biological imperative is not to create more life, but to experience more life—and to experience that life as it really is: a manifestation46 of Oneness.

 

That is why You will never stop people from having sex, even though they have long ago stopped having children.

 

Of course.

 

Yet some say that sex should stop when people stop having children, and that those couples who continue with this activity are just caving in to base physical urges.

 

Yes.

 

And that this is not “elevated,” but merely animalistic be-havior, beneath the more noble nature of man.

 

This gets us back to the subject of chakras, or energy centers.

 

I said earlier that “the higher you raise the energy of life through your physical being, the more elevated will be your consciousness.

 

Yes! And that seems to say “no sex.

 

No, it does not. Not when you understand it.

Let Me go back to your previous comment and make something clear: There is nothing ignoble47, or un-holy, about having sex. You have got to get that idea out of your mind, and out of your culture.

There is nothing base, or gross, or “less than digni-fied” (much less sanctified), about a passionate48, desire-filled sexual experience. Physical urges are not manifes-tations of “animalistic behavior.” Those physical urges were built into the system—by Me.

Who do you suppose created it that way?

Yet physical urges are but one ingredient in a com-plex mixture of responses that you all have to each other. Remember, you are a three-part being, with seven chakra centers. When you respond to one an-other from all three parts, and all seven centers, at the same time, then you have the peak experience you are looking for—that you have been created for!

And there is nothing unholy about any of these en-ergies—yet if you choose just one of them, that is “unwhole-y.” It is not being whole!

When you are not being whole, you are being less than yourself. That is what is meant by “unholy.”

 

Wow! I get it. I get it!

 

The admonition against sex for those who choose to be “elevated” was never an admonition from Me. It was an invitation. An invitation is not an admonition, yet you have made it so.

 

And the invitation was not to stop having sex, but to stop being un-whole.

 

Whatever you are doing—having sex or having breakfast, going to work or walking the beach, jump-ing rope or reading a good book—whatever you are doing, do it as a whole being; as the whole being you are.

If you are having sex from only your lower chakra center, you are operating from the root chakra alone, and missing by far the most glorious part of the experi-ence. Yet if you are being loving with another person and coming from all seven energy centers while you are being that, now you are having a peak experience. How can this not be holy?

 

It can’t. I’m unable to imagine such an experience not being holy.

 

And so the invitation to raise the life energy through your physical being to the top chakra was never meant to be a suggestion or a demand that you disconnect from the bottom.

If you have raised the energy to your heart chakra, or even to your crown chakra, that doesn’t mean it can-not be in your root chakra as well.

Indeed, if it is not, you are disconnected.

When you have raised the life energy to your higher centers, you may or may not choose to have what you would call a sexual experience with another. But if you do not, itwill not be because to do so would be to violate some cosmic law on holiness. Nor will it make you somehow more “elevated.” And if you do choose to be sexual with another, it will not “lower” you to a root-chakra-only level—unless you do the op-posite of disconnecting at the bottom, and disconnect from the top.

So here is the invitation—not an admonition, but an invitation:

Raise your energy, your life force, to the highest level possible in every moment, and you will be elevated. This has nothing to do with having sex or not having sex. It has to do with raising your consciousness no matter what you are doing.

 

I get it! I understand. Although I don’t know how to raise my consciousness. I don’t think I know how to raise the life en-ergy through my chakra centers. And I’m not sure most people even know what these centers are.

 

Anyone who earnestly wishes to know more about the “physiology of spirituality” can find out easily enough. I have sourced this information before, in very clear terms.

 

You mean in other books, through other writers.

 

Yes. Read the writings of Deepak Chopra. He is one of the clearest enunciators right now on your planet. He understands the mystery of spirituality, and the science of it.

And there are other wonderful messengers as well. Their books describe not only how to raise your life force up through your body, but also how to leave your physical body.

You can remember through these additional read-ings how joyous49 it is letting the body go. Then you will understand how it could be that you might never again fear death. You will understand the dichotomy: how it is a joy to be with the body, and a joy to be free of it.


点击收听单词发音收听单词发音  

1 mere rC1xE     
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。
2 fully Gfuzd     
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。
3 joyful N3Fx0     
adj.欢乐的,令人欢欣的
参考例句:
  • She was joyful of her good result of the scientific experiments.她为自己的科学实验取得好成果而高兴。
  • They were singing and dancing to celebrate this joyful occasion.他们唱着、跳着庆祝这令人欢乐的时刻。
4 joyfully joyfully     
adv. 喜悦地, 高兴地
参考例句:
  • She tripped along joyfully as if treading on air. 她高兴地走着,脚底下轻飘飘的。
  • During these first weeks she slaved joyfully. 在最初的几周里,她干得很高兴。
5 sublime xhVyW     
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。
6 preclude cBDy6     
vt.阻止,排除,防止;妨碍
参考例句:
  • We try to preclude any possibility of misunderstanding.我们努力排除任何误解的可能性。
  • My present finances preclude the possibility of buying a car.按我目前的财务状况我是不可能买车的。
7 contemplate PaXyl     
vt.盘算,计议;周密考虑;注视,凝视
参考例句:
  • The possibility of war is too horrifying to contemplate.战争的可能性太可怕了,真不堪细想。
  • The consequences would be too ghastly to contemplate.后果不堪设想。
8 exquisite zhez1     
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。
9 contemplated d22c67116b8d5696b30f6705862b0688     
adj. 预期的 动词contemplate的过去分词形式
参考例句:
  • The doctor contemplated the difficult operation he had to perform. 医生仔细地考虑他所要做的棘手的手术。
  • The government has contemplated reforming the entire tax system. 政府打算改革整个税收体制。
10 glorified 74d607c2a7eb7a7ef55bda91627eda5a     
美其名的,变荣耀的
参考例句:
  • The restaurant was no more than a glorified fast-food cafe. 这地方美其名曰餐馆,其实只不过是个快餐店而已。
  • The author glorified the life of the peasants. 那个作者赞美了农民的生活。
11 enjoyment opaxV     
n.乐趣;享有;享用
参考例句:
  • Your company adds to the enjoyment of our visit. 有您的陪同,我们这次访问更加愉快了。
  • After each joke the old man cackled his enjoyment.每逢讲完一个笑话,这老人就呵呵笑着表示他的高兴。
12 helping 2rGzDc     
n.食物的一份&adj.帮助人的,辅助的
参考例句:
  • The poor children regularly pony up for a second helping of my hamburger. 那些可怜的孩子们总是要求我把我的汉堡包再给他们一份。
  • By doing this, they may at times be helping to restore competition. 这样一来, 他在某些时候,有助于竞争的加强。
13 Buddha 9x1z0O     
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。
14 metaphor o78zD     
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。
15 embedded lt9ztS     
a.扎牢的
参考例句:
  • an operation to remove glass that was embedded in his leg 取出扎入他腿部玻璃的手术
  • He has embedded his name in the minds of millions of people. 他的名字铭刻在数百万人民心中。
16 begets 900bbe1fb1fde33a940fa4c636f3859f     
v.为…之生父( beget的第三人称单数 );产生,引起
参考例句:
  • It begets at least seven standard type offspring from such matings. 这类交配中生下至少七个标准型后代。 来自辞典例句
  • Violence begets violence until the innocent perish with the guilty. 暴力招致暴力直到这因罪行而无缘无故的毁灭。 来自电影对白
17 taboo aqBwg     
n.禁忌,禁止接近,禁止使用;adj.禁忌的;v.禁忌,禁制,禁止
参考例句:
  • The rude words are taboo in ordinary conversation.这些粗野的字眼在日常谈话中是禁忌的。
  • Is there a taboo against sex before marriage in your society?在你们的社会里,婚前的性行为犯禁吗?
18 killing kpBziQ     
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。
19 disintegrates af9a7305b194c0803ccafe9c63d1befc     
n.(使)破裂[分裂,粉碎],(使)崩溃( disintegrate的名词复数 )v.(使)破裂[分裂,粉碎],(使)崩溃( disintegrate的第三人称单数 )
参考例句:
  • Particles rain down from the slug and it finally disintegrates. 颗粒从上面纷纷下落,最后腾涌消失。 来自辞典例句
  • When the uranium disintegrates, it changes into lead. 当铀蜕变时,它变成了铅。 来自辞典例句
20 dissected 462374bfe2039b4cdd8e07c3ee2faa29     
adj.切开的,分割的,(叶子)多裂的v.解剖(动物等)( dissect的过去式和过去分词 );仔细分析或研究
参考例句:
  • Her latest novel was dissected by the critics. 评论家对她最近出版的一部小说作了详细剖析。
  • He dissected the plan afterward to learn why it had failed. 他事后仔细剖析那项计划以便搞清它失败的原因。 来自《简明英汉词典》
21 philosophical rN5xh     
adj.哲学家的,哲学上的,达观的
参考例句:
  • The teacher couldn't answer the philosophical problem.老师不能解答这个哲学问题。
  • She is very philosophical about her bad luck.她对自己的不幸看得很开。
22 paradox pAxys     
n.似乎矛盾却正确的说法;自相矛盾的人(物)
参考例句:
  • The story contains many levels of paradox.这个故事存在多重悖论。
  • The paradox is that Japan does need serious education reform.矛盾的地方是日本确实需要教育改革。
23 glorify MeNzm     
vt.颂扬,赞美,使增光,美化
参考例句:
  • Politicians have complained that the media glorify drugs.政治家们抱怨媒体美化毒品。
  • We are all committed to serving the Lord and glorifying His name in the best way we know.我们全心全意敬奉上帝,竭尽所能颂扬他的美名。
24 condemn zpxzp     
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。
25 relatively bkqzS3     
adv.比较...地,相对地
参考例句:
  • The rabbit is a relatively recent introduction in Australia.兔子是相对较新引入澳大利亚的物种。
  • The operation was relatively painless.手术相对来说不痛。
26 humane Uymy0     
adj.人道的,富有同情心的
参考例句:
  • Is it humane to kill animals for food?宰杀牲畜来吃合乎人道吗?
  • Their aim is for a more just and humane society.他们的目标是建立一个更加公正、博爱的社会。
27 inhaling 20098cce0f51e7ae5171c97d7853194a     
v.吸入( inhale的现在分词 )
参考例句:
  • He was treated for the effects of inhaling smoke. 他因吸入烟尘而接受治疗。 来自辞典例句
  • The long-term effects of inhaling contaminated air is unknown. 长期吸入被污染空气的影响还无从知晓。 来自互联网
28 impunity g9Qxb     
n.(惩罚、损失、伤害等的)免除
参考例句:
  • You will not escape with impunity.你不可能逃脱惩罚。
  • The impunity what compulsory insurance sets does not include escapement.交强险规定的免责范围不包括逃逸。
29 immoral waCx8     
adj.不道德的,淫荡的,荒淫的,有伤风化的
参考例句:
  • She was questioned about his immoral conduct toward her.她被询问过有关他对她的不道德行为的情况。
  • It is my belief that nuclear weapons are immoral.我相信使核武器是不邪恶的。
30 primitive vSwz0     
adj.原始的;简单的;n.原(始)人,原始事物
参考例句:
  • It is a primitive instinct to flee a place of danger.逃离危险的地方是一种原始本能。
  • His book describes the march of the civilization of a primitive society.他的著作描述了一个原始社会的开化过程。
31 judgment e3xxC     
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。
32 judgments 2a483d435ecb48acb69a6f4c4dd1a836     
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。
33 ego 7jtzw     
n.自我,自己,自尊
参考例句:
  • He is absolute ego in all thing.在所有的事情上他都绝对自我。
  • She has been on an ego trip since she sang on television.她上电视台唱过歌之后就一直自吹自擂。
34 precisely zlWzUb     
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。
35 stimulates 7384b1562fa5973e17b0984305c09f3e     
v.刺激( stimulate的第三人称单数 );激励;使兴奋;起兴奋作用,起刺激作用,起促进作用
参考例句:
  • Exercise stimulates the body. 运动促进身体健康。 来自《简明英汉词典》
  • Alcohol stimulates the action of the heart. 酒刺激心脏的活动。 来自《现代英汉综合大词典》
36 celibacy ScpyR     
n.独身(主义)
参考例句:
  • People in some religious orders take a vow of celibacy. 有些宗教修会的人发誓不结婚。
  • The concept of celibacy carries connotations of asceticism and religious fervor. 修道者的独身观念含有禁欲与宗教热情之意。
37 celebrated iwLzpz     
adj.有名的,声誉卓著的
参考例句:
  • He was soon one of the most celebrated young painters in England.不久他就成了英格兰最负盛名的年轻画家之一。
  • The celebrated violinist was mobbed by the audience.观众团团围住了这位著名的小提琴演奏家。
38 justification x32xQ     
n.正当的理由;辩解的理由
参考例句:
  • There's no justification for dividing the company into smaller units. 没有理由把公司划分成小单位。
  • In the young there is a justification for this feeling. 在年轻人中有这种感觉是有理由的。
39 ecstasy 9kJzY     
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。
40 inquiry nbgzF     
n.打听,询问,调查,查问
参考例句:
  • Many parents have been pressing for an inquiry into the problem.许多家长迫切要求调查这个问题。
  • The field of inquiry has narrowed down to five persons.调查的范围已经缩小到只剩5个人了。
41 yardstick oMEzM     
n.计算标准,尺度;评价标准
参考例句:
  • This is a yardstick for measuring whether a person is really progressive.这是衡量一个人是否真正进步的标准。
  • She was a yardstick against which I could measure my achievements.她是一个我可以用来衡量我的成就的准绳。
42 guilt 9e6xr     
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。
43 genes 01914f8eac35d7e14afa065217edd8c0     
n.基因( gene的名词复数 )
参考例句:
  • You have good genes from your parents, so you should live a long time. 你从父母那儿获得优良的基因,所以能够活得很长。 来自《简明英汉词典》
  • Differences will help to reveal the functions of the genes. 它们间的差异将会帮助我们揭开基因多种功能。 来自英汉非文学 - 生命科学 - 生物技术的世纪
44 imperative BcdzC     
n.命令,需要;规则;祈使语气;adj.强制的;紧急的
参考例句:
  • He always speaks in an imperative tone of voice.他老是用命令的口吻讲话。
  • The events of the past few days make it imperative for her to act.过去这几天发生的事迫使她不得不立即行动。
45 genetic PgIxp     
adj.遗传的,遗传学的
参考例句:
  • It's very difficult to treat genetic diseases.遗传性疾病治疗起来很困难。
  • Each daughter cell can receive a full complement of the genetic information.每个子细胞可以收到遗传信息的一个完全补偿物。
46 manifestation 0RCz6     
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。
47 ignoble HcUzb     
adj.不光彩的,卑鄙的;可耻的
参考例句:
  • There's something cowardly and ignoble about such an attitude.这种态度有点怯懦可鄙。
  • Some very great men have come from ignoble families.有些伟人出身低微。
48 passionate rLDxd     
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。
49 joyous d3sxB     
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。


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