(6) The Ear went off. Having remained away a year, it came back and said: l How have you been able to live without me?J They said: 'As the deaf, not hearing with the ear, but breathing with breath, speaking with speech, seeing with the eye, knowing with the mind, procreating with semen. Thus have we lived.' The ear entered in.

(6) The Eye went off. Having remained away a year, it came back and said: ' How have you been able to live without me?' They said: ' As the blind, not seeing with the eye, but breathing with breath, speaking with speech, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.' The eye entered in.

(6) Speech went off. Having remained away a year, it came back and said: c How have you been able to live without me?' They said: 'As the dumb, not speaking with speech, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.' Speech entered in.

(6) The Mind went off. Having remained away a year, it came back and said: ' How have you been able to live without me?' They said: ' As the stupid, not knowing with the mind, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, procreating with semen. Thus have we lived.' The mind entered in. 12,. The Semen went off. Having remained away a year, it came back and said: ' How have you been able to live without me? ' They said: ' As the emasculated, not procreating with semen, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, knowing with the mind. Thus have we lived.' The semen entered in.

(4) Verily, while he does not there hear, he is verily hearing, though he does not hear (what is [usually] to be heard) 1; for there is no cessation of the hearing of a hearer, because of his imperishability [as a hearer]. It is not, however, a second thing, other than himself and separate, which he may hear.

(3) The ear, verily, is an apprehender. It is seized by sound as an over-apprehender, for by the ear one hears sounds.

(1) Then they [i. e. the gods] said to the Ear: * Sing for us the Udgltha/ ' So be it/ said the Ear, and sang for them. Whatever pleasure there is in the ear, that it sang for the gods; whatever good one hears, that for itself. They [i.e. the devils] knew. 'Verily, by this singer they will overcome us/ They rushed upon it and pierced it with evil. That evil was the improper thing that one hears. This, truly, was that evil.

(67) Now what is it that makes the Hearing, that you can hear that which stirs and makes a Noise? Wilt thou say that it is caused by the Noise of that outward Thing which gives the Sound? No! there must also be somewhat that must receive the Sound, and qualify or mix with the Sound, and distinguish the Sound of what is played or sung; the outward cannot do that alone, the inward must receive and distinguish the Noise. Behold, here you find the Beginning of the Life, and the Tincture wherein the Life consists; for the Tincture of the Crack in the Springing up of the Life, in the Breaking-open of the dark Gate, stands in the Sounding, and has its Gate open (next the Fire-flash near the Eyes) and receives the Noise of whatsoever sounds.

(94) What of the coward then? His bravery is gone! Strive, then, from mere hearing to press on to seeing; Then ear too will acquire the properties of an eye; Your ears, now worthless as wool, will become gems; Yea, your whole body will become a mirror, It will be as an eye or a bright gem in your bosom. First the hearing of the ear enables you to form ideas, Strive, then, to increase the number of these ideas, That they may guide you, like Majnun, to the Beloved. To return; that prince played the fool,

(1) Tzŭ Ch'i of Nan-kuo sat leaning on a table. Looking up to heaven, he sighed and became absent, as though soul and body had parted. Yen Ch'êng Tzŭ Yu, who was standing by him, exclaimed, "What are you thinking about that your body should become thus like dry wood, your mind like dead ashes? Surely the man now leaning on the table is not he who was here just now." "My friend," replied Tzŭ Ch'i, "your question is apposite. To-day I have buried myself.... Do you understand?... Ah! perhaps you only know the music of Man, and not that of Earth. Or even if you have heard the music of Earth, you have not heard the music of Heaven." "Pray explain," said Tzŭ Yu. "The breath of the universe," continued Tzŭ Ch'i, "is called wind. At times, it is inactive. But when active, every aperture resounds to the blast. Have you never listened to its growing roar? "Caves and dells of hill and forest, hollows in huge trees of many a span in girth;—these are like nostrils, like mouths, like ears, like beam-sockets, like goblets, like mortars, like ditches, like bogs. And the wind goes rushing through them, sniffing, snoring, singing, soughing, puffing, purling, whistling, whirring, now shrilly treble, now deeply bass, now soft, now loud; until, with a lull, silence reigns supreme. Have you never witnessed among the trees such a disturbance as this?"

(5) But some doubt arises when we consider the phenomena of hearing.

Perhaps we are to understand the process thus: the air is modified by the first movement; layer by layer it is successively acted upon by the object causing the sound: it finally impinges in that modified form upon the sense, the entire progression being governed by the fact that all the air from starting point to hearing point is similarly affected.

Perhaps, on the other hand, the intervenient is modified only by the accident of its midway position, so that, failing any intervenient, whatsoever sound two bodies in clash might make would impinge without medium upon our sense?

Still air is necessary; there could be no sound in the absence of the air set vibrating in the first movement, however different be the case with the intervenient from that onwards to the perception point.

The air would thus appear to be the dominant in the production of sound: two bodies would clash without even an incipient sound, but that the air, struck in their rapid meeting and hurled outward, passes on the movement successively till it reaches the ears and the sense of hearing.

But if the determinant is the air, and the impression is simply of air-movements, what accounts for the differences among voices and other sounds? The sound of bronze against bronze is different from that of bronze against some other substance: and so on; the air and its vibration remain the one thing, yet the difference in sounds is much more than a matter of greater or less intensity.

If we decide that sound is caused by a percussion upon the air, then obviously nothing turning upon the distinctive nature of air is in question: it sounds at a moment in which it is simply a solid body, until it is sent pulsing outwards: thus air in itself is not essential to the production of sound; all is done by clashing solids as they meet and that percussion, reaching the sense, is the sound. This is shown also by the sounds formed within living beings not in air but by the friction of parts; for example, the grinding of teeth and the crunching of bones against each other in the bending of the body, cases in which the air does not intervene.

But all this may now be left over; we are brought to the same conclusion as in the case of sight; the phenomena of hearing arise similarly in a certain co-sensitiveness inherent in a living whole.

(1) Likewise it carried the Ear across. When that was freed from death, it became the quarters of heaven. These quarters of heaven have crossed beyond death. 1 6. Likewise it carried the Mind across. When that was freed from death, it became the moon. That moon, when it has crossed beyond death, shines. Thus, verily, that divinity carries beyond death him who knows this.

(74) And keep aloof from it even as women do." A person put this question to a philosopher, "O sage, what is true and what is false?" The sage touched his ear and said, "This is false, But the eye is true and its report is certain." The ear is false in relation to the eye, If a bat turn away its eyes from the sun, Still it is not veiled from some idea of the sun; Its very dread of the sun frames an idea of the sun, That idea of light terrifies it,

(17) Hermes: The hearer, son, should think with him who speaks and breathe with him; nay, he should have a hearing subtler than the voice of him who speaks. It is, son, in a body made of earth that this arrangement of the vestures comes to pass. For in a body made of earth it is impossible the mind should take its seat itself by its own self in nakedness. For neither is it possible on the one hand the earthly body should contain so much immortality, nor on the other that so great a virtue should endure a body passible in such close contact with it. It taketh, then, the soul for as it were an envelope. And soul itself, being too and thing divine, doth use the spirit as its envelope, while spirit doth pervade the living creature.

(2) Should a man have no images in his mind? One cannot be without images. Should one not breathe? One cannot do without breathing. The best way is to make a cure out of the illness. Since heart and breath are mutually dependent, the circulation of the Light must be united with the rhythm of breathing. For this, Light of the ear is above all necessary. There is a Light of the eye and a Light of the ear. The Light of the eye is the united Light of the sun and moon outside. The light of the ear is the united seed of sun and moon within. The seed is also the Light in crystallized form. Both have the same origin and are different only in name. Therefore, understanding (ear) and clarity (eye) are one and the same effective Light.

(4) " He is becoming one," they say; ce he does not see." " He is becoming one," they say; " he does not smell." '• He is becoming one," they say; "he does not taste." "He is becoming one," they say; "he does not speak." " He is becoming one," yamdina text and does not fit in well with the context. Cf. 4. 3. 16. they say; "he does not hear." " He is becoming one," they say; " he does not think.3' " He is becoming one," they say; " he does not touch." <% He is becoming one/' they say; u he does not know." The point of his heart becomes lighted up. By that light the self departs, either by the eye, or by the head, or by other bodily parts. After him, as he goes out, the life (prand) goes out. After the life, as it goes out, all the breaths (prdnd) go out. He becomes one with intelligence. What has intelligence departs with him. His knowledge and his woiks and his former intelligence [i.e. instinct] lay hold of him. The soul of the unreleased after death

(48) Thus the second counsellor in the head is the ears, they stand open, and in all that soundeth the sound goes forth through them.

(1) * Three he made for himself Mind, speech, breath — these he made for himself. People say: ' My mind was elsewhere; I did not see. My rnind was elsewhere; I did not hear. It is with the mind, truly, that one sees. It is with the mind that one hears. Desire, imagination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, meditation, fear — all this is truly mind. Therefore even if one is touched on his back, he discerns it with the mind. Whatever sound there is, it is just speech. Verily, it comes to an end [as human speech]; verily, it does not [as the heavenly voice]. The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath — all this is just breath. Verily, the self (dtman) consists of speech, mind, and breath.

(10) How to use the heart correctly during breathing must be understood. It is use without use. One need only let the Light fall quite gently on the hearing. This sentence contains a secret meaning. What does it mean to let the Light fall? It is the radiance of the Light of one's own eyes. The eye looks inward only and not outward. To sense brightness without looking outward means to look inward; it has nothing to do with an actual looking within. What does hearing mean? It is hearing the Light of one's own ear. The ear listens only within and does not listen to what is outside. To sense brightness without listening to what is outside, is to listen to what is within; it has nothing to do with actually listening to what is within. In this sort of hearing, one only hears that there is no sound; in this kind of seeing, one only sees that no shape is there. If the eye is not looking outward and the ear is not harkening outward, they close themselves and are inclined to sink inward. Only when one looks and barkens inward does the organ not go outward nor sink inward. In this way laziness and absent-mindedness are done away with. That is the union of the seed and the Light of the sun and moon.

(181) Silence is this horse of wood, This Silence which causes you annoyance You say, "How strange the spiritual man is silent!" He answers, "How strange you have no ears! Though I utter cries, you hear them not; Sensual ears, however sharp, are deaf to my cries." The spiritual man, as it were, cries in his sleep, Uttering thousands of words of comfort; While the carnal man at his side hears nothing at all,