We come first to the messages which tell us of the life beyond the grave, sent by those who are actually living it. I have already insisted upon the fact that they have three weighty claims to our belief. The one is, that they are accompanied by "signs," in the Biblical sense, in the shape of "miracles" or phenomena1. The second is, that in many cases they are accompanied by assertions about this life of ours which prove to be correct, and which are beyond the possible knowledge of the medium after every deduction2 has been made for telepathy or for unconscious memory. The third is, that they have a remarkable3, though not a complete, similarity from whatever source they come.
It may be noted4 that the differences of opinion become most marked when they deal with their own future, which may well be a matter of speculation5 to them as to us. Thus, upon the question of reincarnation there is a distinct cleavage, and though I am myself of opinion that the general evidence is against this oriental doctrine6, it is none the less an undeniable fact that it has been maintained by some messages which appear in other ways to be authentic7, and, therefore, it is necessary to keep one's mind open on the subject.
Before entering upon the substance of the messages I should wish to emphasize the second of these two points, so as to reinforce the reader's confidence in the authenticity8 of these assertions. To this end I will give a detailed9 example, with names almost exact. The medium was Mr. Phoenix10, of Glasgow, with whom I have myself had some remarkable experiences. The sitter was Mr. Ernest Oaten, the President of the Northern Spiritual union, a man of the utmost veracity11 and precision of statement. The dialogue, which came by the direct voice, a trumpet12 acting13 as megaphone, ran like this:—
The Voice: Good evening, Mr. Oaten.
Mr. O.: Good evening. Who are you?
The Voice: My name is Mill. You know my father.
Mr. O.: No, I don't remember anyone of the name.
The Voice: Yes, you were speaking to him the other day.
The Voice: I want you to give him a message from me.
Mr. O.: What is it?
The Voice: Tell him that he was not mistaken at midnight on
Tuesday last.
Mr. O.: Very good. I will say so. Have you passed long?
The Voice: Some time. But our time is different from yours.
Mr. O.: What were you?
The Voice: A Surgeon.
Mr. O.: How did you pass?
The Voice: Blown up in a battleship during the war.
Mr. O.: Anything more?
The answer was the Gipsy song from "Il Trovatore," very accurately15 whistled, and then a quick-step. After the latter, the voice said: "That is a test for father."
This reproduction of conversation is not quite verbatim, but gives the condensed essence. Mr. Oaten at once visited Mr. Mill, who was not a Spiritualist, and found that every detail was correct. Young Mill had lost his life as narrated16. Mr. Mill, senior, explained that while sitting in his study at midnight on the date named he had heard the Gipsy song from "Il Trovatore," which had been a favourite of his boy's, and being unable to trace the origin of the music, had finally thought that it was a freak of his imagination. The test connected with the quick-step had reference to a tune17 which the young man used to play upon the piccolo, but which was so rapid that he never could get it right, for which he was chaffed by the family.
I tell this story at length to make the reader realise that when young Mill, and others like him, give such proofs of accuracy, which we can test for ourselves, we are bound to take their assertions very seriously when they deal with the life they are actually leading, though in their very nature we can only check their accounts by comparison with others.
Now let me epitomise what these assertions are. They say that they are exceedingly happy, and that they do not wish to return. They are among the friends whom they had loved and lost, who meet them when they die and continue their careers together. They are very busy on all forms of congenial work. The world in which they find themselves is very much like that which they have quitted, but everything keyed to a higher octave. As in a higher octave the rhythm is the same, and the relation of notes to each other the same, but the total effect different, so it is here. Every earthly thing has its equivalent. Scoffers have guffawed18 over alcohol and tobacco, but if all things are reproduced it would be a flaw if these were not reproduced also. That they should be abused, as they are here, would, indeed, be evil tidings, but nothing of the sort has been said, and in the much discussed passage in "Raymond," their production was alluded19 to as though it were an unusual, and in a way a humorous, instance of the resources of the beyond. I wonder how many of the preachers, who have taken advantage of this passage in order to attack the whole new revelation, have remembered that the only other message which ever associated alcohol with the life beyond is that of Christ Himself, when He said: "I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."
This matter is a detail, however, and it is always dangerous to discuss details in a subject which is so enormous, so dimly seen. As the wisest woman I have known remarked to me: "Things may well be surprising over there, for if we had been told the facts of this life before we entered it, we should never have believed it." In its larger issues this happy life to come consists in the development of those gifts which we possess. There is action for the man of action, intellectual work for the thinker, artistic20, literary, dramatic and religious for those whose God-given powers lie that way. What we have both in brain and character we carry over with us. No man is too old to learn, for what he learns he keeps. There is no physical side to love and no child-birth, though there is close union between those married people who really love each other, and, generally, there is deep sympathetic friendship and comradeship between the sexes. Every man or woman finds a soul mate sooner or later. The child grows up to the normal, so that the mother who lost a babe of two years old, and dies herself twenty years later finds a grown-up daughter of twenty-two awaiting her coming. Age, which is produced chiefly by the mechanical presence of lime in our arteries21, disappears, and the individual reverts22 to the full normal growth and appearance of completed man—or womanhood. Let no woman mourn her lost beauty, and no man his lost strength or weakening brain. It all awaits them once more upon the other side. Nor is any deformity or bodily weakness there, for all is normal and at its best.
Before leaving this section of the subject, I should say a few more words upon the evidence as it affects the etheric body. This body is a perfect thing. This is a matter of consequence in these days when so many of our heroes have been mutilated in the wars. One cannot mutilate the etheric body, and it remains23 always intact. The first words uttered by a returning spirit in the recent experience of Dr. Abraham Wallace were "I have got my left arm again." The same applies to all birth marks, deformities, blindness, and other imperfections. None of them are permanent, and all will vanish in that happier life that awaits us. Such is the teaching from the beyond—that a perfect body waits for each.
"But," says the critic, "what then of the clairvoyant24 descriptions, or the visions where the aged25 father is seen, clad in the old-fashioned garments of another age, or the grandmother with crinoline and chignon? Are these the habiliments of heaven?" Such visions are not spirits, but they are pictures which are built up before us or shot by spirits into our brains or those of the seer for the purposes of recognition. Hence the grey hair and hence the ancient garb26. When a real spirit is indeed seen it comes in another form to this, where the flowing robe, such as has always been traditionally ascribed to the angels, is a vital thing which, by its very colour and texture27, proclaims the spiritual condition of the wearer, and is probably a condensation28 of that aura which surrounds us upon earth.
It is a world of sympathy. Only those who have this tie foregather. The sullen29 husband, the flighty wife, is no longer there to plague the innocent spouse30. All is sweet and peaceful. It is the long rest cure after the nerve strain of life, and before new experiences in the future. The circumstances are homely31 and familiar. Happy circles live in pleasant homesteads with every amenity32 of beauty and of music. Beautiful gardens, lovely flowers, green woods, pleasant lakes, domestic pets—all of these things are fully33 described in the messages of the pioneer travellers who have at last got news back to those who loiter in the old dingy34 home. There are no poor and no rich. The craftsman35 may still pursue his craft, but he does it for the joy of his work. Each serves the community as best he can, while from above come higher ministers of grace, the "Angels" of holy writ36, to direct and help. Above all, shedding down His atmosphere upon all, broods that great Christ spirit, the very soul of reason, of justice, and of sympathetic understanding, who has the earth sphere, with all its circles, under His very special care. It is a place of joy and laughter. There are games and sports of all sorts, though none which cause pain to lower life. Food and drink in the grosser sense do not exist, but there seem to be pleasures of taste, and this distinction causes some confusion in the messages upon the point.
But above all, brain, energy, character, driving power, if exerted for good, makes a man a leader there as here, while unselfishness, patience and spirituality there, as here, qualify the soul for the higher places, which have often been won by those very tribulations37 down here which seem so purposeless and so cruel, and are in truth our chances of spiritual quickening and promotion38, without which life would have been barren and without profit.
The revelation abolishes the idea of a grotesque39 hell and of a fantastic heaven, while it substitutes the conception of a gradual rise in the scale of existence without any monstrous40 change which would turn us in an instant from man to angel or devil. The system, though different from previous ideas, does not, as it seems to me, run counter in any radical41 fashion to the old beliefs. In ancient maps it was usual for the cartographer to mark blank spaces for the unexplored regions, with some such legend as "here are anthropophagi," or "here are mandrakes," scrawled42 across them. So in our theology there have been ill-defined areas which have admittedly been left unfilled, for what sane43 man has ever believed in such a heaven as is depicted44 in our hymn45 books, a land of musical idleness and barren monotonous46 adoration47! Thus in furnishing a clearer conception this new system has nothing to supplant48. It paints upon a blank sheet.
One may well ask, however, granting that there is evidence for such a life and such a world as has been described, what about those who have not merited such a destination? What do the messages from beyond say about these? And here one cannot be too definite, for there is no use exchanging one dogma for another. One can but give the general purport49 of such information as has been vouchsafed50 to us. It is natural that those with whom we come in contact are those whom we may truly call the blessed, for if the thing be approached in a reverent51 and religious spirit it is those whom we should naturally attract. That there are many less fortunate than themselves is evident from their own constant allusions53 to that regenerating54 and elevating missionary55 work which is among their own functions. They descend56 apparently57 and help others to gain that degree of spirituality which fits them for this upper sphere, as a higher student might descend to a lower class in order to bring forward a backward pupil. Such a conception gives point to Christ's remark that there was more joy in heaven over saving one sinner than over ninety-nine just, for if He had spoken of an earthly sinner he would surely have had to become just in this life and so ceased to be a sinner before he had reached Paradise. It would apply very exactly, however, to a sinner rescued from a lower sphere and brought to a higher one.
When we view sin in the light of modern science, with the tenderness of the modern conscience and with a sense of justice and proportion, it ceases to be that monstrous cloud which darkened the whole vision of the mediaeval theologian. Man has been more harsh with himself than an all-merciful God will ever be. It is true that with all deductions58 there remains a great residuum which means want of individual effort, conscious weakness of will, and culpable59 failure of character when the sinner, like Horace, sees and applauds the higher while he follows the lower. But when, on the other hand, one has made allowances—and can our human allowance be as generous as God's?—for the sins which are the inevitable60 product of early environment, for the sins which are due to hereditary61 and inborn62 taint63, and to the sins which are due to clear physical causes, then the total of active sin is greatly reduced. Could one, for example, imagine that Providence64, all-wise and all-merciful, as every creed65 proclaims, could punish the unfortunate wretch66 who hatches criminal thoughts behind the slanting67 brows of a criminal head? A doctor has but to glance at the cranium to predicate the crime. In its worst forms all crime, from Nero to Jack68 the Ripper, is the product of absolute lunacy, and those gross national sins to which allusion52 has been made seem to point to collective national insanity69. Surely, then, there is hope that no very terrible inferno70 is needed to further punish those who have been so afflicted71 upon earth. Some of our dead have remarked that nothing has surprised them so much as to find who have been chosen for honour, and certainly, without in any way condoning72 sin, one could well imagine that the man whose organic makeup73 predisposed him with irresistible74 force in that direction should, in justice, receive condolence and sympathy. Possibly such a sinner, if he had not sinned so deeply as he might have done, stands higher than the man who was born good, and remained so, but was no better at the end of his life. The one has made some progress and the other has not. But the commonest failing, the one which fills the spiritual hospitals of the other world, and is a temporary bar to the normal happiness of the after-life, is the sin of Tomlinson in Kipling's poem, the commonest of all sins in respectable British circles, the sin of conventionality, of want of conscious effort and development, of a sluggish75 spirituality, fatted over by a complacent76 mind and by the comforts of life. It is the man who is satisfied, the man who refers his salvation77 to some church or higher power without steady travail78 of his own soul, who is in deadly danger. All churches are good, Christian79 or non-Christian, so long as they promote the actual spirit life of the individual, but all are noxious80 the instant that they allow him to think that by any form of ceremony, or by any fashion of creed, he obtains the least advantage over his neighbour, or can in any way dispense81 with that personal effort which is the only road to the higher places.
This is, of course, as applicable to believers in Spiritualism as to any other belief. If it does not show in practice then it is vain. One can get through this life very comfortably following without question in some procession with a venerable leader. But one does not die in a procession. One dies alone. And it is then that one has alone to accept the level gained by the work of life.
And what is the punishment of the undeveloped soul? It is that it should be placed where it WILL develop, and sorrow would seem always to be the forcing ground of souls. That surely is our own experience in life where the insufferably complacent and unsympathetic person softens82 and mellows83 into beauty of character and charity of thought, when tried long enough and high enough in the fires of life. The Bible has talked about the "Outer darkness where there is weeping and gnashing of teeth." The influence of the Bible has sometimes been an evil one through our own habit of reading a book of Oriental poetry and treating it as literally84 as if it were Occidental prose. When an Eastern describes a herd85 of a thousand camels he talks of camels which are more numerous than the hairs of your head or the stars in the sky. In this spirit of allowance for Eastern expression, one must approach those lurid86 and terrible descriptions which have darkened the lives of so many imaginative children and sent so many earnest adults into asylums87. From all that we learn there are indeed places of outer darkness, but dim as these uncomfortable waiting-rooms may be, they all admit to heaven in the end. That is the final destination of the human race, and it would indeed be a reproach to the Almighty88 if it were not so. We cannot dogmatise upon this subject of the penal89 spheres, and yet we have very clear teaching that they are there and that the no-man's-land which separates us from the normal heaven, that third heaven to which St. Paul seems to have been wafted90 in one short strange experience of his lifetime, is a place which corresponds with the Astral plane of the mystics and with the "outer darkness" of the Bible. Here linger those earth-bound spirits whose worldly interests have clogged91 them and weighed them down, until every spiritual impulse had vanished; the man whose life has been centred on money, on worldly ambition, or on sensual indulgence. The one-idea'd man will surely be there, if his one idea was not a spiritual one. Nor is it necessary that he should be an evil man, if dear old brother John of Glastonbury, who loved the great Abbey so that he could never detach himself from it, is to be classed among earth-bound spirits. In the most material and pronounced classes of these are the ghosts who impinge very closely upon matter and have been seen so often by those who have no strong psychic92 sense. It is probable, from what we know of the material laws which govern such matters, that a ghost could never manifest itself if it were alone, that the substance for the manifestation93 is drawn94 from the spectator, and that the coldness, raising of hair, and other symptoms of which he complains are caused largely by the sudden drain upon his own vitality95. This, however, is to wander into speculation, and far from that correlation96 of psychic knowledge with religion, which has been the aim of these chapters.
By one of those strange coincidences, which seem to me sometimes to be more than coincidences, I had reached this point in my explanation of the difficult question of the intermediate state, and was myself desiring further enlightenment, when an old book reached me through the post, sent by someone whom I have never met, and in it is the following passage, written by an automatic writer, and in existence since 1880. It makes the matter plain, endorsing97 what has been said and adding new points.
"Some cannot advance further than the borderland—such as never thought of spirit life and have lived entirely98 for the earth, its cares and pleasures—even clever men and women, who have lived simply intellectual lives without spirituality. There are many who have misused99 their opportunities, and are now longing100 for the time misspent and wishing to recall the earth-life. They will learn that on this side the time can be redeemed101, though at much cost. The borderland has many among the restless money-getters of earth, who still haunt the places where they had their hopes and joys. These are often the longest to remain . . . many are not unhappy. They feel the relief to be sufficient to be without their earth bodies. All pass through the borderland, but some hardly perceive it. It is so immediate102, and there is no resting there for them. They pass on at once to the refreshment103 place of which we tell you." The anonymous104 author, after recording105 this spirit message, mentions the interesting fact that there is a Christian inscription106 in the Catacombs which runs: NICEFORUS ANIMA DULCIS IN REFRIGERIO, "Nicephorus, a sweet soul in the refreshment place." One more scrap107 of evidence that the early Christian scheme of things was very like that of the modern psychic.
So much for the borderland, the intermediate condition. The present Christian dogma has no name for it, unless it be that nebulous limbo108 which is occasionally mentioned, and is usually defined as the place where the souls of the just who died before Christ were detained. The idea of crossing a space before reaching a permanent state on the other side is common to many religions, and took the allegorical form of a river with a ferry-boat among the Romans and Greeks. Continually, one comes on points which make one realise that far back in the world's history there has been a true revelation, which has been blurred109 and twisted in time. Thus in Dr. Muir's summary of the RIG. VEDA, he says, epitomising the beliefs of the first Aryan conquerors110 of India: "Before, however, the unborn part" (that is, the etheric body) "can complete its course to the third heaven it has to traverse a vast gulf112 of darkness, leaving behind on earth all that is evil, and proceeding113 by the paths the fathers trod, the spirit soars to the realms of eternal light, recovers there his body in a glorified114 form, and obtains from God a delectable115 abode116 and enters upon a more perfect life, which is crowned with the fulfilment of all desires, is passed in the presence of the Gods and employed in the fulfilment of their pleasure." If we substitute "angels" for "Gods" we must admit that the new revelation from modern spirit sources has much in common with the belief of our Aryan fathers.
Such, in very condensed form, is the world which is revealed to us by these wonderful messages from the beyond. Is it an unreasonable117 vision? Is it in any way opposed to just principles? Is it not rather so reasonable that having got the clue we could now see that, given any life at all, this is exactly the line upon which we should expect to move? Nature and evolution are averse111 from sudden disconnected developments. If a human being has technical, literary, musical, or other tendencies, they are an essential part of his character, and to survive without them would be to lose his identity and to become an entirely different man. They must therefore survive death if personality is to be maintained. But it is no use their surviving unless they can find means of expression, and means of expression seem to require certain material agents, and also a discriminating118 audience. So also the sense of modesty119 among civilised races has become part of our very selves, and implies some covering of our forms if personality is to continue. Our desires and sympathies would prompt us to live with those we love, which implies something in the nature of a house, while the human need for mental rest and privacy would predicate the existence of separate rooms. Thus, merely starting from the basis of the continuity of personality one might, even without the revelation from the beyond, have built up some such system by the use of pure reason and deduction.
So far as the existence of this land of happiness goes, it would seem to have been more fully proved than any other religious conception within our knowledge.
It may very reasonably be asked, how far this precise description of life beyond the grave is my own conception, and how far it has been accepted by the greater minds who have studied this subject? I would answer, that it is my own conclusion as gathered from a very large amount of existing testimony120, and that in its main lines it has for many years been accepted by those great numbers of silent active workers all over the world, who look upon this matter from a strictly121 religious point of view. I think that the evidence amply justifies122 us in this belief. On the other hand, those who have approached this subject with cold and cautious scientific brains, endowed, in many cases, with the strongest prejudices against dogmatic creeds123 and with very natural fears about the possible re-growth of theological quarrels, have in most cases stopped short of a complete acceptance, declaring that there can be no positive proof upon such matters, and that we may deceive ourselves either by a reflection of our own thoughts or by receiving the impressions of the medium. Professor Zollner, for example, says:
"Science can make no use of the substance of intellectual revelations, but must be guided by observed facts and by the conclusions logically and mathematically uniting them"—a passage which is quoted with approval by Professor Reichel, and would seem to be endorsed124 by the silence concerning the religious side of the question which is observed by most of our great scientific supporters. It is a point of view which can well be understood, and yet, closely examined, it would appear to be a species of enlarged materialism125. To admit, as these observers do, that spirits do return, that they give every proof of being the actual friends whom we have lost, and yet to turn a deaf ear to the messages which they send would seem to be pushing caution to the verge126 of unreason. To get so far, and yet not to go further, is impossible as a permanent position. If, for example, in Raymond's case we find so many allusions to the small details of his home upon earth, which prove to be surprisingly correct, is it reasonable to put a blue pencil through all he says of the home which he actually inhabits? Long before I had convinced my mind of the truth of things which appeared so grotesque and incredible, I had a long account sent by table tilting127 about the conditions of life beyond. The details seemed to me impossible and I set them aside, and yet they harmonise, as I now discover, with other revelations. So, too, with the automatic script of Mr. Hubert Wales, which has been described in my previous book. He had tossed it aside into a drawer as being unworthy of serious consideration, and yet it also proved to be in harmony. In neither of these cases was telepathy or the prepossession of the medium a possible explanation. On the whole, I am inclined to think that these doubtful or dissentient scientific men, having their own weighty studies to attend to, have confined their reading and thought to the more objective side of the question, and are not aware of the vast amount of concurrent128 evidence which appears to give us an exact picture of the life beyond. They despise documents which cannot be proved, and they do not, in my opinion, sufficiently129 realise that a general agreement of testimony, and the already established character of a witness, are themselves arguments for truth. Some complicate130 the question by predicating the existence of a fourth dimension in that world, but the term is an absurdity131, as are all terms which find no corresponding impression in the human brain. We have mysteries enough to solve without gratuitously132 introducing fresh ones. When solid passes through solid, it is, surely, simpler to assume that it is done by a dematerialisation, and subsequent reassembly—a process which can, at least, be imagined by the human mind—than to invoke133 an explanation which itself needs to be explained.
In the next and final chapter I will ask the reader to accompany me in an examination of the New Testament134 by the light of this psychic knowledge, and to judge how far it makes clear and reasonable much which was obscure and confused.
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phenomena
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| n.现象 | |
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deduction
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| n.减除，扣除，减除额；推论，推理，演绎 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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noted
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| adj.著名的，知名的 | |
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speculation
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| n.思索，沉思；猜测；投机 | |
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doctrine
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| n.教义；主义；学说 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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authenticity
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detailed
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phoenix
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veracity
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| n.诚实 | |
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trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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acting
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casually
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| adv.漠不关心地，无动于衷地，不负责任地 | |
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accurately
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| adv.准确地，精确地 | |
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narrated
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| v.故事( narrate的过去式和过去分词 ) | |
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tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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guffawed
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| v.大笑，狂笑( guffaw的过去式和过去分词 ) | |
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alluded
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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arteries
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| n.动脉( artery的名词复数 )；干线，要道 | |
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reverts
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| 恢复( revert的第三人称单数 )； 重提； 回到…上； 归还 | |
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remains
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clairvoyant
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aged
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garb
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texture
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| n.(织物)质地；(材料)构造；结构；肌理 | |
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condensation
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sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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spouse
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homely
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| adj.家常的，简朴的；不漂亮的 | |
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amenity
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| n.pl.生活福利设施，文娱康乐场所；（不可数）愉快，适意 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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34
dingy
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| adj.昏暗的，肮脏的 | |
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35
craftsman
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| n.技工，精于一门工艺的匠人 | |
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36
writ
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| n.命令状，书面命令 | |
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37
tribulations
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| n.苦难( tribulation的名词复数 )；艰难；苦难的缘由；痛苦 | |
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38
promotion
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| n.提升，晋级；促销，宣传 | |
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39
grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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40
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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41
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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42
scrawled
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| 乱涂，潦草地写( scrawl的过去式和过去分词 ) | |
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sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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44
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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45
hymn
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| n.赞美诗，圣歌，颂歌 | |
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46
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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47
adoration
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| n.爱慕，崇拜 | |
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48
supplant
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| vt.排挤；取代 | |
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49
purport
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| n.意义，要旨，大要；v.意味著，做为...要旨，要领是... | |
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50
vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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51
reverent
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| adj.恭敬的，虔诚的 | |
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52
allusion
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| n.暗示，间接提示 | |
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53
allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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54
regenerating
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| v.新生，再生( regenerate的现在分词 )；正反馈 | |
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55
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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56
descend
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| vt./vi.传下来，下来，下降 | |
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57
apparently
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| adv.显然地；表面上，似乎 | |
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58
deductions
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| 扣除( deduction的名词复数 )； 结论； 扣除的量； 推演 | |
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59
culpable
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| adj.有罪的，该受谴责的 | |
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60
inevitable
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| adj.不可避免的，必然发生的 | |
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61
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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62
inborn
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| adj.天生的，生来的，先天的 | |
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63
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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64
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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65
creed
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| n.信条；信念，纲领 | |
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66
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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67
slanting
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| 倾斜的，歪斜的 | |
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68
jack
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| n.插座，千斤顶，男人；v.抬起，提醒，扛举；n.（Jake）杰克 | |
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insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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inferno
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| n.火海；地狱般的场所 | |
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71
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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condoning
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| v.容忍，宽恕，原谅( condone的现在分词 ) | |
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73
makeup
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| n.组织；性格；化装品 | |
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74
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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75
sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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76
complacent
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| adj.自满的；自鸣得意的 | |
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77
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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78
travail
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| n.阵痛；努力 | |
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79
Christian
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| adj.基督教徒的；n.基督教徒 | |
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noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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81
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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82
softens
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| （使）变软( soften的第三人称单数 )； 缓解打击； 缓和； 安慰 | |
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83
mellows
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| （使）成熟( mellow的第三人称单数 )； 使色彩更加柔和，使酒更加醇香 | |
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84
literally
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| adv.照字面意义，逐字地；确实 | |
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85
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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86
lurid
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| adj.可怕的；血红的；苍白的 | |
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87
asylums
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| n.避难所( asylum的名词复数 )；庇护；政治避难；精神病院 | |
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88
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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89
penal
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| adj.刑罚的；刑法上的 | |
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90
wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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91
clogged
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| （使）阻碍( clog的过去式和过去分词 )； 淤滞 | |
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92
psychic
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| n.对超自然力敏感的人；adj.有超自然力的 | |
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93
manifestation
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| n.表现形式；表明；现象 | |
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94
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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95
vitality
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| n.活力，生命力，效力 | |
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96
correlation
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| n.相互关系，相关，关连 | |
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97
endorsing
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| v.赞同( endorse的现在分词 )；在（尤指支票的）背面签字；在（文件的）背面写评论；在广告上说本人使用并赞同某产品 | |
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98
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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99
misused
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| v.使用…不当( misuse的过去式和过去分词 )；把…派作不正当的用途；虐待；滥用 | |
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100
longing
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| n.（for）渴望 | |
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101
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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102
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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103
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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104
anonymous
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| adj.无名的；匿名的；无特色的 | |
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105
recording
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| n.录音，记录 | |
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106
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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107
scrap
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| n.碎片；废料；v.废弃，报废 | |
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108
limbo
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| n.地狱的边缘；监狱 | |
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109
blurred
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| v.（使）变模糊( blur的过去式和过去分词 )；（使）难以区分；模模糊糊；迷离 | |
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110
conquerors
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| 征服者，占领者( conqueror的名词复数 ) | |
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111
averse
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| adj.厌恶的；反对的，不乐意的 | |
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112
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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113
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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114
glorified
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| 美其名的，变荣耀的 | |
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115
delectable
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| adj.使人愉快的；美味的 | |
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116
abode
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| n.住处，住所 | |
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117
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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118
discriminating
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| a.有辨别能力的 | |
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119
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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120
testimony
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| n.证词；见证，证明 | |
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121
strictly
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| adv.严厉地，严格地；严密地 | |
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122
justifies
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| 证明…有理( justify的第三人称单数 )； 为…辩护； 对…作出解释； 为…辩解（或辩护） | |
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123
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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124
endorsed
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| vt.& vi.endorse的过去式或过去分词形式v.赞同( endorse的过去式和过去分词 )；在（尤指支票的）背面签字；在（文件的）背面写评论；在广告上说本人使用并赞同某产品 | |
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125
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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126
verge
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| n.边，边缘；v.接近，濒临 | |
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127
tilting
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| 倾斜，倾卸 | |
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128
concurrent
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| adj.同时发生的，一致的 | |
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129
sufficiently
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| adv.足够地，充分地 | |
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130
complicate
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| vt.使复杂化，使混乱，使难懂 | |
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131
absurdity
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| n.荒谬，愚蠢；谬论 | |
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132
gratuitously
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| 平白 | |
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133
invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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134
testament
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| n.遗嘱；证明 | |
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