Part 10

Things complete tell no tales. We must decompose them, reduce them to their elements, if we want to arrive at the truth in matters of science. I have succeeded in doing with things spiritual--vocal sounds--what the chemist is doing with things material. In things complete, as they are shaped by the hand of nature, the elements of which they are composed are mingled in such a dexterous manner, are so happily blended, that they adjust, counterpoise, and complement one another, and thus live with and in one another.

These new forms have been created by the elements of which they are composed, abandoning their separate original forms and now appearing in a new form, as integral parts of an harmonious entity. These elements have not only abandoned their form, however, but in most instances have also changed their character; which in their original composition may have been of a discordant, violent, and even dangerous nature. Take but the atmospheric air and its elements for an example.

A similar state of affairs exists in connection with the phenomena of the material-spiritual world. While vocal sounds, when properly produced, stand for all that is harmonious and pleasing, their component parts, their positive and negative elements, by themselves, offer features of a contrary nature. They also offer us, the same as elements do to the chemist while making experiments, the opportunity for making an endless number of combinations. Unless you know what simple sounds--i. e., negative parts of vocal sounds--are, and know how to produce them, you will scarcely be able to make one class of experiments which I shall offer in great abundance to sustain my arguments.

When I shall reach the subject of vocal sounds proper, I shall more fully explain their exact nature. I will simply say this at present: A simple sound is the product of that hemisphere only to which it properly belongs. A vocal sound is aided and assisted by a complementary sound from the other hemisphere. The more perfect such aid, the more perfect will be its tone. Simple vowel sounds are short, abrupt, the same as consonant sounds when produced all by themselves and without the aid of a vowel sound uttered in conjunction with them.

POSTERIOR SURFACES

In saying, as I have, that introspection is carried on by looking into ourselves with the inner surface of our eyes, I meant to say, in the first instance, that we must exclude all exterior vision, and then attempt to locate and follow up the course of events going on within us. While in this state we are strictly reduced to our personal and individual existence. In thus "watching," the function of our eyes, instead of being used for external material observation, is reversed; their function now being to observe internally and spiritually.

In connection with sounds, you will not only "in your mind's eye" see the places where they originate, and feel the course they are taking, but you will actually, functionally (in the mode of spiritually seeing and feeling), "see" and "feel" them. This vision and this feeling is far from being perfect, however,--not being accustomed to thus seeing and feeling,--but it may, when continuously exercised, become so in the course of time. While in this state, besides seeing the places interiorly, you may also see them exteriorly, by reflection as it were, and in a reverse order, "as in a looking-glass," in which case it is still an interior vision reflected exteriorly. As a matter of fact, I not only believe, but positively know, that every exterior functional surface has a corresponding posterior one.

Whenever a thing is brought home to us, either through our organs of seeing, hearing, feeling, smelling, or tasting, the outer surface of such respective organ constitutes the positive factor for such action, while its inner surface constitutes the negative factor thereof. Whenever the outer world is excluded, however, as during thought, introspection, and in our sleep, the inner surface of any of these organs becomes the positive, and the outer surface the negative, factor. In thus saying, "I see with the inner surface of my eyes," I do not mean this figuratively only, but literally, functionally, as well; as I could not see these places and locate them internally nor could I see any subject or object with "my mind's eye," if the faculty of seeing were not actually given to the posterior surface of the eye.

This will become clear when you consider that you will altogether fail to see internally when you attempt to use the anterior surface of your eye for the purpose of internal vision. Thus, the phenomena of vision which accompany thought or dreams, during sleep as well as in our waking moments, are not merely spiritual, but, in the sense of internal functional vision, are also material, so to say. All thought, in fact, is more or less of this same nature. We use the posterior surfaces of our organs of sense more frequently, in consequence, than we do their corresponding anterior surfaces. Physiologists will say there is no such a thing as an inner surface of the eye capable of seeing. This does not alter the fact that I actually, functionally, see with the posterior surface of my eyes, and that everybody else does the same thing.

I shall, in connection with vocal utterance, have occasion to call attention to numerous divisions of as positive a character as a wall of living tissue, of which there is not a trace to be seen by external vision; these divisions being channels, constantly used in one and the same direction, some for ingoing, others for outgoing streams of air and sounds. Of these channels, also, being invisible to the outer surface of the eye, science has never taken any notice. These invisible agencies are connecting links, mediating between cause and result, in connection with material-spiritual or spiritual-material phenomena of whatsoever nature brought to our consciousness. Hence the inability of science, in its ignorance of these agencies, to reconcile the one with the other by the aid of such material only as has been heretofore at its disposal. We may see proceedings going on which are mediating between cause and effect, by the assistance of the inner surface of our eyes. They disappear altogether, as well as any other "vision," upon an attempt being made at seeing them with the external surface of our eyes. Yet we may see inwardly with our eyes open, as we do when absent-minded, etc.

If we could invent a microscope by the aid of which we could look into ourselves in a spiritual sense, that is, through posterior surfaces, all the secret springs of our nature might be revealed to us. This ability to become cognizant of physiologico-psychological processes by the aid of the inner surfaces of our organs of sense, reveals a peculiar functional exercise of their faculties. In matters of memory they are not intended to aid in conveying to our consciousness impressions made at the present, but those made at a previous time. These impressions having been made on the soft tablets of our brain, either during our individual existence or that of our progenitors, and transmitted to us by dint of heredity, are brought to our consciousness by the aid of these inner surfaces, phonographically. They are awakened by association; and that organ of sense by the aid of whose anterior surface they were first received and recorded, now reawakens them by the aid of its posterior surface. Visions, consequently, are reflections made on the inner surface of the eyes, from impressions previously made upon the brain, in a similar manner to that by which sounds come forth from a phonograph. They could not assume shape if they were not thus reflected. It is owing to the nature of these reflections that they are more fleeting and evanescent than those made by the objects themselves upon the external surface of the eyes.

The anterior and posterior surfaces of all organs, by whose aid we exercise our faculties, which surfaces represent their poles and dual factors, the positive and the negative, the material and the spiritual, change places in conformity with whether an object is impressed upon them exteriorly or interiorly, in the present or the past, directly or indirectly, physically or spiritually. Things which are brought to our consciousness from the exterior world and in a direct manner--through our senses--may be said to be of a material nature; while those which come to us indirectly--through our inner consciousness--may be said to be of spiritual origin. The clearness of our visions naturally depends upon the clearness of the impression still remaining upon the tablets of the brain. The more stirring the event in the first instance, the deeper and more lasting, of course, the impression. All this, however, does not throw any light upon the process of abstract thought; nor am I in a position to aid in so doing. Yet it appears to me to be a sister proceeding; and that a nearer approach to an explanation of those more material phenomena may finally assist in arriving at an explanation of the causes of these more recondite and apparently purely spiritual phenomena.

The correctness of the preceding remarks will become more apparent when we substitute for the faculty of seeing, that of hearing. We hear the voice of another person through the anterior part of our ear, entering, as it does, from without. We hear our own voice through the posterior part of our ear, going out, as it does, from within. No matter how low we may speak, we can always hear our own voice, though inaudible to others; and we can still distinctly hear it at such time, even when we fail to hear a low, though in fact relatively much louder, tone proceeding from the voice of another person. A ventriloquist, on the other hand, with whom these relations are reversed, hears his own voice reflected from without, inwardly, while, if he continues in the same condition while listening to another person's voice, he will hear the latter from within, outwardly.

For the purpose of testing the correctness of these observations, please pay attention to the following: In listening to the sounds of another person's speech, you will have no difficulty in noticing that they stream into your ear from without, inwardly. Now, substitute for this other person's voice the sounds of your own voice, and continue to listen to the same in precisely the same manner in which you did to those of this other person; that is, let them flow into your ear from without, inwardly. The result will be that you will not only not hear the sounds of your own voice, but that these sounds themselves will become paralyzed, that you will not be able to produce any sound whatever.

The cause is obvious. You attempt to listen to negative sounds with the side of your ear still tuned negatively; while, ordinarily, when we cease to listen and commence to speak, all poles are reversed. Spoken sounds are positive in relation to the speaker, but negative in relation to the person listening to the same. In consequence, the producer hears them with the negative (inner) part of his ear, the receiver, or listener, hears them with the positive (exterior) part of his ear.

I copy the following from an article in the Philadelphia Sunday Press:

"A curious fact in regard to the effect of explosions upon the drumhead, is that this tissue, though generally blown in, is sometimes blown out. Just what causes the latter result has not yet been fully explained."

In this instance, I presume, the person's ear was tuned to listen interiorly, and the effect of the explosion, which, in relation to him, was of a negative nature, took effect on the positive, the posterior, side of his ear. This person was not in expectancy of the explosion, but it came on unawares, of a sudden, while he was in a state of contemplation.

In connection with the eye, our inner consciousness acts as a "rein" upon the outer, drawing back in case of danger, checking our progress when suddenly coming upon a precipice, and regulating our steps to circumvent it, but without coming to a stop, when seeing an obstacle in our way from a distance. The "rein" in such an instance reverses the poles of the eyes--the positive becomes negative and the negative positive; that is to say, in our usual mode of seeing, while walking, the exterior surface of the eye is positive, the interior negative; but when there is danger ahead and we are warned to be cautious, the exterior becomes negative and the interior positive; the activity now being exercised by the latter, the passivity by the former. The action of the "rein," however, is not direct, but crosswise; that is to say, the posterior surface of the left eye is in correspondence with the anterior of the right, and vice versa, in conformity with the "impulse" emanating from either the one or the other, while the anterior surface of the left eye is in correspondence with the posterior of the right, and vice versa.

The knowledge of the reversion of the functional exercise of our organs of sense is of signal importance in connection with motion and vocal utterance, which always go hand in hand; every utterance being accompanied by a motion, though not always visible to the eye. In truly artistic delivery these motions are brought to the highest perfection; and visibly, though often in great moderation, accompany every inflection of the voice.

To be able to see a thing at all, we must be in a relatively proper position with the object to be seen; we must be on the same plane with it. We must also have light, not only for the latter, but by reflection therefrom also for ourselves. In addition we must have the inner light enabling us to comprehend what we have seen. I contend that for the study of spiritual-material as well as material-spiritual phenomena, such light has always been wanting for the thing to be seen, as well as for the orb to see and consequently for the spirit to comprehend. In attempting to comprehend, and to explain appearances, physiologically, we have been looking in our exterior world, where we cannot, in place of our interior world, where we might be able to see and to observe. We have been using the outer surface of our eye instead of the inner, with which to see spiritual things. The thing to be seen and the orb with which to see were not on the same "plane." It was impossible to perform the act of spiritually seeing. The proper light once obtained, it has not only illumined for me the things to be seen, but also my capacity for seeing and comprehending them. Roentgen has taught us the method of seeing material things through opaque bodies. I have learned to recognize spiritual phenomena in opaque bodies, created, as they are, by a combination of spiritual and material factors. While I have made use of this gift for a special study--that of vocal utterance--I incline to think that it may be made use of for the study of not only all the various material-spiritual phenomena to be observed in the nature of organic bodies in general and man's in particular, but also of our relations with the unseen and unknown world and its forces, in which our essence has its being, whence it comes, and to which it returns. In minutely explaining my mode of proceeding, it is also my special desire to rob it of any appearance of "supernaturalness" some persons might be inclined to invest it with. Though I cannot explain many things connected with the voice from an entirely naturalistic standpoint, I think they are all explainable if the proper amount of study and observation be given to them. This, as a matter of course, does not, however, include the operations of the mind proper, which are governed by laws beyond any human understanding.

INSPIRATION--EXPIRATION

The entire mechanism of our being, more especially that of our faculties and functions, is primarily excited through openings into which air is inspired, from which air is expired. These openings are connected with channels and vessels which are passive or negative during inspiration; active or positive during expiration. Thus the multiform streams of air introduced into our system communicate with parts thereof, which, by their construction and intercommunication with others, are specially adapted for the exercise of any special faculty or function. Our will directs these streams of air to flow into their proper channels (and they automatically obey) for the guidance of our steps in a certain direction, for the production of a given sound, the recognition of a given sight, the sensation of a peculiar odor, taste, or feeling, or the excitation of a passion, a compassion, or any other sensation, feeling, or thought whatsoever. These streams of air, therefore, are of an order as multiform as the complex web of our material and spiritual existence, and are introduced through thousands of different channels and in thousands of different ways.

To confine our mode of physical and spiritual existence to a single stream of air introduced into the oral cavity, or the nostrils, and thence into the lungs, appears to me to be as primitive a proceeding and as narrow a view as can possibly be taken of one of the greatest subjects our understanding is called upon to deal with. In place of that, I have positive proof that the streams of air which flow into these openings are of the most multiform nature; every sight, odor, taste, touch, and every sound, and fraction of a sound even, calling for a special stream of air which no other stream can furnish or supply. Besides the oral cavity and the nostrils, the eyes, ears, and every additional opening, down to an almost invisible pore or capillary vessel, are recipients of special streams intended for special purposes. We breathe through the soles of our feet and the palms of our hands, as well as through the skull of our heads. The closer we guard our body against the influence of the air, by means of unnaturally close-woven and air-tight clothing, the less capable we become of exercising our natural faculties and functions.

To this subject I shall devote time and attention at some future period, more especially in connection with vocal utterance, as it has everything to do with the production of sounds, which proceed in part from within, outwardly, and in part from without, inwardly. In so doing, positive becomes negative and negative positive; inspiration and expiration equalize each other, and thus a continuous flow of speech becomes possible, while if the flow were continuously in one and the same direction it would soon come to an absolute stop.

It is this that science has done for us: It has clogged up all these natural avenues to our existence by teaching that we breathe through the trachea alone, in consequence of the muscle of the diaphragm forming an air-tight partition between the upper and lower compartments of our bodies; being ignorant of the fact of that other great tube of the œsophagus, also opening into the oral cavity, performing the same functions for the abdomen which the trachea does for the thorax. In place of all these millions of openings through which we inspire and expire, science teaches that we breathe through a single tube, into and out of an air-tight sack,--a mechanically impossible proceeding. By some ill-defined process, air is supposed to find its way into the thorax and out again after depositing its oxygen in the blood-vessels. Meanwhile, the balance of our body is left to shift for itself, not the slightest particle of fresh food ever finding its way into any portion thereof, except indirectly through the blood-vessels. To my simple and untaught understanding it appears that if such a state of affairs really existed--no matter how rapid the circulation of the blood--the entire hemisphere of the abdomen would be given over to putrefaction in an exceedingly short space of time.

Breathing, however, as we do, through the œsophagus, in like measure with the trachea, and through every other opening in our epidermis in addition, our body is constantly, uninterruptedly, permeated with fresh air in its every avenue, vessel, capillary tube, cell, etc., which sustains us by its life-giving qualities, and takes away with it the constantly accumulating refuse.

The muscle of the diaphragm has been the air-tight door to the cell of the condemned, whose portal has been guarded by ignorance and every oppression, suppression, fear, superstition, anxiety, bigotry, narrowness, prejudice, etc., that the human mind is capable of. It has given us over to self-accusation as a natural and vital element. It has shut us up into the narrowest limits, and kept us from communing with the universe and the spirit of the universe. It has excluded from us the grace, the beauty, the light, the liberty, the eternity of the spirit, and prevented us from recognizing ourselves as integral parts of the universe and of the causes which sustain it and sustain us. It has prevented us from communing with them as free agents in our own name and by our own right, without interference or the intercession of any person or agency whatsoever, in the past or the present.