STRIPPED of its innumerable and inextricable oriental complications, which may possibly correspond with realities but which cannot be verified, Karma, the infallible Law of Retribution, is, when all is said, what we, speaking more vaguely1 and without believing in it unduly2, call Immanent Justice. Our Immanent Justice is a somewhat idle shadow. True, it often manifests itself after monstrous3 actions, great vices4, sins or iniquities5; but we rarely have the opportunity of seeing it intervene in the thousand petty acts of injustice6, cruelty, weakness, dishonesty and baseness of ordinary life, though the aggregate7 of these paltry8 but incessant9 misdeeds may weigh heavier than the most notorious crime. In any case, its action[282] being more dispersed10, more diffuse11, slower and more often moral than material, nearly always escapes our observation; and, as, on the other hand, it appears to cease at the moment of death, it hardly ever has time to demand its due and usually arrives too late at the bedside of a sick or dying man, who has lost consciousness or no longer has the time to expiate12 his offences.
Karma then, if you will, is Immanent Justice; only, it is no longer an inconstant goddess, inconsistent, incoherent, impotent, erratic13, capricious, inexact, forgetful, timid, inattentive, sluggish14, evasive, intangible and bounded by the tomb, but a god, vast and inevitable15 as Destiny, a god who fills up each outlet16, each horizon, each crevice17 of every existence and who is omnipresent, omniscient18, omnipotent19, infallible, impassible and incorruptible. He is in us, as we are in him. He is ourselves. He is more than we: he is what we are, while he is still what we were and is already what we shall become. We are small, evanescent and ephemeral; he is great, imperturbable,[283] immovable, eternal. Nothing escapes him of that which escapes us and no doubt will escape us even beyond the tomb. Not an action, not a wish, not a thought, not the shadow of an intention but is weighed more strictly20 than it was weighed by the forty-two posthumous21 judges who awaited the soul on that further shore of which we are told in one of the most ancient texts in the world, the Egyptian Book of the Dead. All is set down, dated, valued, verified, classified, entered as debit22 or credit, as reward or expiation23, in the immense and eternal index of the astral records. There can be nothing that he does not know, because he has taken part in all that he judges; and he judges us not from the depth of our present ignorance, but from the height of all that we shall learn much later. He is not only our intelligence and our consciousness of to-day, which are hardly waking and no longer count their errors; he is even now, for they already dwell within us, though they be inactive, impotent, dumb[284] and blind, our intelligence and our consciousness to come, when they shall have attained24, in the course of the ages and of the innumerable developments, expiations and ascents26, the loftiest summits of Wisdom and Discernment.
At the hour of our death the account seems closed; but he is simply asleep and will resume his hold of us again. He will slumber27 perhaps for hundreds, nay28, thousands of years in “Devachan,” that is to say, in the state of unconsciousness which prepares us for a new incarnation; but, when we awake, we shall find the assets and liabilities added up beyond recall; and our Karma will merely continue the life which we have laid aside. It will continue to be ourselves in that life and to see the consequences of our faults and our deserts burst into flower and afterwards to see other causes bear fruit in other effects, until the consummation of the ages when every thought born upon this earth ends by losing sight of it.
[285]
2
Karma, as we see, is, when all is said, the immortal30 entity31 which man fashions by his deeds and thoughts and which follows him, or rather envelops32 and absorbs him, through his successive lives and changes, even as he incessantly33 changes, while preserving every previous impress. Man’s thoughts, as this doctrine34 very truly says, build up his character; his deeds make his environment. What man has thought, that he has become; his qualities and natural gifts adhere to him as the results of his ideas. He is, in all truth, created by himself. He is in the fullest sense of the word responsible for all that he is. He is contained in the net of all that he has done. He can neither undo35 nor destroy the past; but, so long as the effects of the past are yet to come, it is possible for him to alter them or to divert them by fresh exertions36. Nothing can affect him that he has not set in movement; no evil can befall him that he has not deserved. In the[286] infinite evolution of the eternities he will never find himself in the presence of any judge other than himself.
3
It is certain that the idea of this supreme37 judge, who is our consciousness uninterrupted throughout the centuries and the millenaries, who is each one of us grown more and more enlightened, more and more incorruptible and infallible, leads to the highest, sincerest and purest system of morals that it is possible to conceive or to justify38 here below. The judge and the defendant39 are no longer face to face; they are one within the other and form but one and the same person. They can hide nothing from each other; and both have the same urgent interest in discovering the least fault, the slightest shadow and in purifying themselves as quickly and as completely as possible, in order to put an end to the reincarnations and to live at last in the One Being. The best, the saintliest are near doing so from the moment when[287] they quit this life; but, detached from all things, they do not cease to act for the good of all men, for already they know all things. They go farther than the mystic Christian40 who expects a reward from without: they are their own reward. They go farther than Marcus Aurelius, the great type of the man without illusions, who continues to act without hoping that his action can profit others: they know that nothing is useless, that nothing can be wasted; it is when they no longer need anything whatever that they work with the greatest ardour.
Contrary to what is too generally believed, this system of morals which leads to absolute repose41 extols42 activity. Hear, in this connection, the great teachings of the Bhagavad-Gita, the Lord’s Song, which is perhaps, as its translators, not without good reason, think, the most beautiful, that is to say, the most exalted43 book known up to the present time:
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“Thy business is with the action only, never with its fruits; so let not the fruit of action be thy motive44.... Perform action ... dwelling45 in union with the divine, renouncing46 attachments47 and balanced evenly in success and failure.... Pitiable are they who work for fruit.... Man winneth not freedom from action by abstaining49 from activity, nor by mere29 renunciation doth he rise to perfection.... Perform thou right action, for action is superior to inaction; and, inactive, even the maintenance of thy body would not be possible. The world is bound by action, unless performed for the sake of sacrifice....
“He who seeth inaction in action and action in inaction, he is wise among men, he is harmonious50, even while performing all action. Whose works are all free from the moulding of desire, whose actions are burned up by the fire of wisdom, him the wise have called a sage51. Having abandoned attachment48 to the fruit of action, always content, nowhere seeking refuge, he is not doing anything, although doing actions....[289] He should be known as a perpetual ascetic52, who neither hateth nor desireth; free from the pairs of opposites ... he is easily set free from bondage53....”
And remember that this, which forms part of the Mahabharata, the greatest epic54 on earth, was written four or five thousand years ago.
4
Whatever we may think of the plausibility55 of the doctrine or revelation, we cannot dispute that this morality and this justification56 of justice are the most ancient and at the same time the most beautiful and reassuring57 that the mind of man has imagined. But they are based upon a postulate58 which we are perhaps too much inclined to refuse blindly. It asks us in fact to admit that our existence does not end at the hour of our death and that the spirit, or the vital spark, which does not perish, seeks an asylum59 and reappears in other bodies. At first the postulate seems[290] monstrous and unacceptable; but on closer examination its aspect becomes much less strange, less arbitrary and less unreasonable60. It is, to begin with, certain that, if all things undergo transformation61, nothing perishes or is annihilated62 in a universe which knows no nothingness and in which nothingness alone remains63 absolutely inconceivable. What we call nothingness could therefore be only another mode of existence, of persistence64 and of life; and, if we cannot admit that the body, which is only matter, is annihilated in its substance, it is no less difficult to admit that, if it were animated66 by a spirit—which it is hardly possible to dispute—this spirit should disappear without leaving a trace of any kind.
So the first point of the postulate and the most important is of necessity granted. There remains the second point, that of the successive reincarnations. Here, it is true, we have only hypotheses and probabilities. It is necessary that this spirit, this soul, this vital spark or principle, this idea, this immaterial substance—it matters little[291] what name we give it—must go or reside somewhere, must do or become something. It may wander in the infinity67 of space and time, dissolve, lose itself and disappear, or at least mingle68 and become confused with what it encounters there, and finally become absorbed in that boundless69 spiritual or vital energy which appears to animate65 the universe. But, of all hypotheses, the least probable is not that which tells us that, on leaving a body which has become uninhabitable, instead of escaping and wandering through the illimitable vast that fills it with terror, it looks about it for a lodging70 resembling that which it has lately quitted. Obviously this is only an hypothesis; but in our complete and terrible ignorance it presents itself before any other. We have nothing to support it save the most ancient tradition of humanity, a tradition perhaps prehuman and in any case absolutely general; and experience tends to show that at the base of these traditions and these instances of universal assent71 there is nearly always a great truth and[292] that they must be accorded a greater importance and a greater value than have hitherto been attributed to them.
5
As regards evidence, or rather premonitory suggestions of evidence, we have scarcely anything beyond the experiments of Colonel de Rochas, who, by means of hypnotic passes, succeeded in making a few exceptional mediums retrace72 not only the whole course of their present lives, back to their earliest childhood, but also that of a certain number of previous existences. It cannot be denied that these extremely serious experiments, which were very scientifically conducted, are most bewildering; but the danger of unconscious suggestion or telepathy is not and doubtless will never be sufficiently73 remote to allow them to become really conclusive74.
We find further, on pursuing the same train of ideas, certain cases of reincarnation, like that of one of Dr. Samson’s little daughters, as related in the Annales des[293] sciences psychiques for July, 1913. This case, which is almost undisputed, is exceedingly curious; but, though it is not unique, those which resemble it are too rare to allow us to rely upon them.
There remains what are known as prenatal reminiscences. It happens fairly often that a man who finds himself in an unfamiliar75 country, in a city, a palace, a church, a house, or a garden, which he is visiting for the first time, is conscious of a strange and very definite impression that he “has seen it before.” It suddenly seems to him that this landscape, these vaulted76 ceilings, these rooms and the very furniture and pictures which he finds in them are quite well-known to him and that he recollects77 every nook and corner and every detail. Which of us but has, at least once in his life, vaguely experienced some such impression? But the recollections are often so definite that the person in whom they occur is able to act as a guide through the house or park which he has never explored and to describe beforehand[294] what his party will find in this or that room or at the turn of this or that avenue. Is it really a recollection of previous existences, a telepathic phenomenon or an ancestral and hereditary78 memory? The same question suggests itself touching79 certain innate80 aptitudes81 or faculties82, by virtue83 of which we see children of genius, musicians, painters, mathematicians84 or simple artisans, who know from the outset, without learning them, nearly all the secrets of their art or craft. Who will venture to decide?
This is about all that we can cite in favour of the doctrine of reincarnation. It is not enough to weigh down the scales. But all the other suppositions, theories or religions, excepting spiritualism, which for the rest is perfectly85 consistent with successive existences, have less solid foundations and are even, to be truthful86, devoid87 of any. It would therefore be ungracious on their part to reproach the supposition which we are considering with the instability of the arguments whereon it is based.
[295]Once again, how desirable it would be that all this were true! There would be no more moral uncertainties88, no more uneasiness in respect of justice. And it is so beautiful, so complete, that it is perhaps real. It is difficult indeed to admit that such a dream is untrue from first to last, a dream which has been dreamed so long, since the beginning of the world, by so many thousands of millions of men and which, despite numerous and far-reaching distortions, has, when all is said, been the one dream of humanity. It is not possible to prove that it is based upon truth; but, unlike most of the religions derived89 from it, it is not possible either to demonstrate that it is imaginary and fabricated throughout; and, there being this doubt, why should not reason, which it never offends, be allowed to accept it and at heart to hope and act as though it were true, while waiting for science to confirm it completely, or to invalidate it, or to give us another hypothesis which it will perhaps never be able to elaborate?
[296]What at first repels90 many of those who investigate it is the unduly assured and arbitrary insistence91 upon a thousand petty details, probably interpolated, as in all religions, by inferior minds, animated by a narrow and maladroit92 zeal93. But these details, viewed from a certain elevation94, do not in any way alter the great outlines, which remain immeasurable, admirable and unspoiled.
6
For the rest, whether reincarnation be accepted or rejected, there is surely such a thing as survival, since death and nothingness cannot be conceived; and the whole matter is once more reduced to the problem of continued identity. Even in reincarnation this identity, from our present, limited point of view, would possess only a relative interest, seeing that, all memory of previous existences being abolished, it would necessarily evade95 us. Let us ask ourselves, moreover, whether this question of personality without solution of[297] continuity does really possess the importance which we attach to it and whether this importance is not a delusion96, a temporary blindness of our egoism, of our terrestrial intelligence. For the fact remains that we interrupt it and lose it every night without disquieting98 ourselves. It is enough for us to be certain that we shall recover it on awaking; and we are reassured99. But suppose that this were not the case and that one evening we were warned that we should not recover it, that on the following morning we should have forgotten all our past existence and should begin a new life, without any memory to connect us with the old. Should we feel the same terror, the same despair, as if we had been told that we should never wake again and that we should be hurled100 into our death? I do not believe it, I even think that we should accept our lot fairly cheerfully. It would not greatly matter to us that we should have to lose the memory of a past, consisting, like the past of all of us, of more evil than good, provided that life continued.[298] It would no longer be our life, it would no longer have anything in common with the life of the day before; nevertheless we should not believe that we were losing it and we should retain a vague hope of recovering or recognizing something of ourselves in the existence before us. We should take pains to prepare for this existence, to insure it against misfortune and distress101, to make it, in advance, as pleasant and as happy as possible. It might and ought to be so, not only if we believe in reincarnation, because the case would be almost identical, but also if we do not believe in it, since a survival of some sort is almost certain and absolute annihilation is actually inconceivable.
7
Perhaps with a little courage and goodwill102 it would be possible for us, even in this life, to look higher and farther, to shed for an instant that narrow and dismal103 egoism which refers all things to self, to tell ourselves that the intelligence or the[299] good which our thoughts and efforts diffuse in the spiritual spheres are not wholly lost, even when it is not certain that the little nucleus104 of trivial habits and commonplace recollections that we are possesses them exclusively. If the good actions which we have performed, the noble or merely honest intentions or thoughts which we have experienced attach themselves and give value to a life in which we shall not recognize our own, this is not a sufficient reason to regard them as useless or to deny them all merit. It is well to remind ourselves at times that we are nothing if we are not everything and to learn from now onwards to interest ourselves in something that is not solely105 ourselves and already to live the ampler, less personal, less egotistical life which presently, without any doubt, whatever may be our creed106, will be our eternal life, the only life that matters and the only life for which it is wise to prepare ourselves.
[300]
8
If we do not accept reincarnation, Karma none the less exists: a mutilated Karma, it is true; a diminished Karma, devoid of spaciousness108, with an horizon limited by death, beginning its work and doing its best in the brief spell of time which it has before it, but less negligible, less impotent, less inactive and ineffective than is supposed. Acting109 within its narrow sphere, it gives us a fairly accurate albeit110 very incomplete idea of what it would accomplish in the wider sphere which we deny it. But this would lead us back to the highly debatable question of mundane111 justice. It is almost insoluble, because its decisive operations, being inward and secret, escape observation. Following many others, who, for the rest, have explained it better than I, I have spoken of it elsewhere, particularly in Wisdom and Destiny and in The Mystery of Justice;[3][301] but, as Queen Scheherazade might say, it would serve no useful purpose to repeat it.
9
Let us then return to Karma properly so-called, the ideal Karma. It rewards goodness and punishes evil in the infinite sequence of our lives. But first of all, some will ask, what is this goodness, what is this evil, what is the best or the worst of our petty thoughts, our petty intentions, our petty ephemeral actions, compared with the boundless immensity of time and space? Is there not an absurd disproportion between the hugeness of the reward or punishment and the pettiness of the fault or merit? Why mix the worlds, the eternities and the gods with things which, however monstrous or admirable at first, are not slow, even within the trivial limits of our life, to lose gradually all the importance which we ascribed to them, to vanish, to fade into oblivion? That is true; but we must needs speak of human things in terms of human beings and on the human[302] scale. What we call good or evil is that which works us good or evil, that which benefits or harms ourselves or others; and, so long as we live upon this earth and have not disappeared, we must needs attach to good and evil an importance which in themselves they do not possess. The noblest religions, the proudest metaphysical speculations112, so soon as they involve human morality, human evolution and the human future, have always been obliged to reduce themselves to human proportions, to become anthropomorphous. This is an invincible113 necessity, by virtue of which, despite the horizons that tempt114 us on every hand, it behoves us to limit our ideas and our outlook.
10
Let us then limit them and once more ask ourselves, this time remaining within our sphere, what, after all, is this evil which Karma punishes? If we go to the very root of the matter, evil always arises from a lack of intelligence, from an erroneous and incomplete judgment115, obscured[303] or restricted by our egoism, which allows us to perceive only the proximate or immediate116 advantages of an action harmful to ourselves or others, while concealing117 the remote but inevitable consequences which such an action always ends by begetting118. The whole science of ethics119, after all, is based only upon intelligence; and what we call heart, sentiments, character is in fact nothing but accumulated and crystallized intelligence, inherited or acquired, which has become more or less unconscious and is transformed into habits or instincts. The evil which we do we do only because of a mistaken egoism, which sees the limits of its being too near at hand. As soon as intelligence raises the point of view of this egoism, the limits extend, widen and end by disappearing. The terrible and insatiable ego97 loses its centre of attraction and avidity and knows itself, finds itself and loves itself in all things. Let us not believe blindly in the intelligence of the wicked who succeed, or in the happiness of the criminal. We ought rather to[304] see the converse120, that is to say, the often hideous121 reality of the success; moreover, this intelligence, in the shape of skill, cunning or disloyalty, is a specialized122 intelligence, confined within a narrow circuit and, like a constricted123 jet of water, very effective when directed at a single point; but it is not a true and general, spacious107 and generous intelligence. Wherever the latter reveals itself, we necessarily find honesty, justice, forbearance, love and kindness, because there is a lofty and full horizon and because there is an instinctive124 or conscious knowledge of human proportions, of the eternity125 of existence and the brevity of life, of man’s position in the universe, of the mysteries that compass him about and the secret bonds that unite him to all things that we see as well as to all things that we do not see upon earth and in the heavens.
11
Is Karma, then, supposed to punish lack of intelligence? And, in the first place, why not? It is the only real evil upon this[305] earth; and, if all men were superlatively intelligent, none would be unhappy. But where would the justice of it be? We possess the intelligence which nature has bestowed126 upon us; it is she, not we, that should be held responsible. Let us understand one another. Karma does not inflict127 punishment, properly speaking; it simply places us, after our successive existences and slumbers128, on the plane on which our intelligence left us, surrounded by our actions and our thoughts. It keeps a check and a record. It takes us such as we have made ourselves and gives us the opportunity to make ourselves anew, to acquire what we lack and to raise ourselves to the level of the highest. We are bound to raise ourselves, but the slowness or rapidity of our ascent25 depends only upon ourselves. When all is said, the apparent injustice which grants more intelligence to some than to others is but a question of date, a law of growth, of evolution, which is the fundamental law of all the lives that we know, from the infusoria to the stars.[306] We could at most complain of coming later than the rest; but the rest, in their turn, might with more reason complain of being called too soon, of being unable to profit at once by all that has been acquired since their birth. To avoid recrimination, therefore, we should all have been on the same plane from the outset; we should all have been born at the same time. But then the world would have been complete, perfect, immutable129, immobile, from the first moment of its existence and ours. This would perhaps have been preferable; but it is not so and it is, no doubt, impossible that it should be so; in any case, no system of metaphysics, no religion, not even the first, the greatest, the loftiest, the mother of all the rest, ever thought of rejecting the indisputable and indubitable law of endless movement, of the eternal Becoming; and it must be admitted that everything appears to justify it. It is probable that there would be nothing if it were otherwise and that there can only be something on condition that it becomes better[307] or worse, that it rises or falls, that it constitutes itself in order to deconstitute and reconstitute itself and that movement is more essential than being or substance. It is so because it is so. There is nothing to be done, nothing to be said; we can but state the fact. We are in a world in which matter would perish and disappear sooner than movement, or rather in which matter, time, space, duration, existence and movement are but one and the same thing.
12
But we also live in a world in which our reason encounters only the impossible, the insoluble and the incomprehensible. The supreme interpretations130 do no more than shift the riddle131, to permit us to obtain glimpses from a higher standpoint of the boundless immensity in which we are striving. Therefore, apart from the puerile132 explanations which, after successive changes of form, all the religions have drawn133 from the original religion, three hypotheses and no more offer themselves for[308] our choice: on the one hand, nothingness, inertia134 and absolute death, which are inconceivable; on the other hand, chance and its eternal renewals135, which are without change, hope, object or end, or which, if they led to anything, would lead either to an inconceivable annihilation or to the third hypothesis, according to which the best becomes infinite, even to total absorption in the imperfectible, the immutable, the immovable, which, as I have said elsewhere,[4] must have occurred already in the eternity that precedes us, since there is no reason why that which could not take place in this eternity should take place in the eternity to come, which is no more infinite, is no more extensive and offers no more chances than the past eternity and which is not of a different nature.
The mother religion itself, the only one which is still acceptable, which takes account of everything and which has foreseen everything, does not escape this last dilemma136 by extending to thousands of millions[309] of years the duration of a year of Brahma, that is to say, the period of evolution, of expiration137, of externalization and activity, and to an equal number of thousands of millions of years the duration of a night of this god, that is to say, the period of involution, of inspiration, of internalization, of slumber or inertia, during which all is reabsorbed into the divinity or the sole absolute. It does not escape it either by next multiplying these days and nights by a hundred years which form one life and this life by a hundred lives which lead to figures that defy expression, after which another universe begins.
Here, too, there would be either an eternal recommencement without hope or object, or, if there be progression, final perfection and immobility which ought already to be attained. Let each draw from all this such conclusions as he please or can, or bow once more, in silence, before the Unknowable.
THE END
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vaguely
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| adv.含糊地，暖昧地 | |
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unduly
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monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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aggregate
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paltry
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incessant
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dispersed
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diffuse
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expiate
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erratic
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sluggish
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inevitable
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outlet
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crevice
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omnipotent
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strictly
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expiation
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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ascents
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immortal
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entity
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| n.实体，独立存在体，实际存在物 | |
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32
envelops
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| v.包围，笼罩，包住( envelop的第三人称单数 ) | |
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33
incessantly
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| ad.不停地 | |
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34
doctrine
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| n.教义；主义；学说 | |
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35
undo
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| vt.解开，松开；取消，撤销 | |
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36
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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37
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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38
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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39
defendant
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| n.被告；adj.处于被告地位的 | |
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40
Christian
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| adj.基督教徒的；n.基督教徒 | |
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41
repose
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| v.(使)休息；n.安息 | |
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42
extols
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| v.赞颂，赞扬，赞美( extol的第三人称单数 ) | |
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43
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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44
motive
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| n.动机，目的；adv.发动的，运动的 | |
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45
dwelling
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| n.住宅，住所，寓所 | |
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46
renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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47
attachments
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| n.（用电子邮件发送的）附件( attachment的名词复数 )；附着；连接；附属物 | |
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48
attachment
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| n.附属物，附件；依恋；依附 | |
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49
abstaining
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| 戒（尤指酒），戒除( abstain的现在分词 )； 弃权（不投票） | |
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50
harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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51
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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52
ascetic
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| adj.禁欲的；严肃的 | |
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53
bondage
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| n.奴役，束缚 | |
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54
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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55
plausibility
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| n. 似有道理, 能言善辩 | |
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56
justification
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| n.正当的理由；辩解的理由 | |
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57
reassuring
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| a.使人消除恐惧和疑虑的，使人放心的 | |
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58
postulate
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| n.假定，基本条件；vt.要求，假定 | |
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59
asylum
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| n.避难所，庇护所，避难 | |
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60
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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61
transformation
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| n.变化；改造；转变 | |
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62
annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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63
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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64
persistence
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| n.坚持，持续，存留 | |
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65
animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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67
infinity
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| n.无限，无穷，大量 | |
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68
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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70
lodging
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| n.寄宿，住所；(大学生的)校外宿舍 | |
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71
assent
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| v.批准，认可；n.批准，认可 | |
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72
retrace
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| v.折回；追溯，探源 | |
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73
sufficiently
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| adv.足够地，充分地 | |
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74
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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unfamiliar
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| adj.陌生的，不熟悉的 | |
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76
vaulted
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| adj.拱状的 | |
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77
recollects
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| v.记起，想起( recollect的第三人称单数 ) | |
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78
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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79
touching
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| adj.动人的，使人感伤的 | |
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80
innate
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| adj.天生的，固有的，天赋的 | |
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81
aptitudes
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| （学习方面的）才能，资质，天资( aptitude的名词复数 ) | |
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82
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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83
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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84
mathematicians
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| 数学家( mathematician的名词复数 ) | |
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85
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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86
truthful
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| adj.真实的，说实话的，诚实的 | |
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87
devoid
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| adj.全无的，缺乏的 | |
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88
uncertainties
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| 无把握( uncertainty的名词复数 )； 不确定； 变化不定； 无把握、不确定的事物 | |
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89
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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90
repels
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| v.击退( repel的第三人称单数 )；使厌恶；排斥；推开 | |
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91
insistence
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| n.坚持；强调；坚决主张 | |
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92
maladroit
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| adj.笨拙的 | |
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93
zeal
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| n.热心，热情，热忱 | |
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94
elevation
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| n.高度；海拔；高地；上升；提高 | |
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95
evade
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| vt.逃避，回避；避开，躲避 | |
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96
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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97
ego
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| n.自我，自己，自尊 | |
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98
disquieting
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| adj.令人不安的，令人不平静的v.使不安，使忧虑，使烦恼( disquiet的现在分词 ) | |
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99
reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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100
hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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101
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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102
goodwill
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| n.善意，亲善，信誉，声誉 | |
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103
dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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104
nucleus
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| n.核，核心，原子核 | |
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105
solely
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| adv.仅仅，唯一地 | |
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106
creed
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| n.信条；信念，纲领 | |
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107
spacious
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| adj.广阔的，宽敞的 | |
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108
spaciousness
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| n.宽敞 | |
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109
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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110
albeit
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| conj.即使；纵使；虽然 | |
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111
mundane
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| adj.平凡的；尘世的；宇宙的 | |
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112
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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113
invincible
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| adj.不可征服的，难以制服的 | |
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114
tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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115
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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116
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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117
concealing
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| v.隐藏，隐瞒，遮住( conceal的现在分词 ) | |
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118
begetting
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| v.为…之生父( beget的现在分词 )；产生，引起 | |
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119
ethics
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| n.伦理学；伦理观，道德标准 | |
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120
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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121
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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122
specialized
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| adj.专门的，专业化的 | |
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123
constricted
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| adj.抑制的，约束的 | |
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124
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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125
eternity
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| n.不朽，来世；永恒，无穷 | |
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126
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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127
inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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128
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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129
immutable
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| adj.不可改变的，永恒的 | |
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130
interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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131
riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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132
puerile
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| adj.幼稚的，儿童的 | |
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133
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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134
inertia
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| adj.惰性，惯性，懒惰，迟钝 | |
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135
renewals
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| 重建( renewal的名词复数 )； 更新； 重生； 合同的续订 | |
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136
dilemma
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| n.困境，进退两难的局面 | |
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137
expiration
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| n.终结，期满，呼气，呼出物 | |
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