(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.

(23) And this Stirring in the Hardness, is the Tone, so that it sounds, and the Light or Flash makes the Ringing, and the sweet Water mitigates the Ringing: So that a Man can use it to the Distinction of Speech, or Articulation of Syllables. Here observe the Nativity or Birth of the bitter Quality, yet more plainly.

(17) when a Tone or Noise sounds in thy Ears, so that thou receivest or catchest it up from the Being of God, then thou infectest it, as if thou didst dart Thunder-Claps into it.

(63) When it goes from the Hardness and Heat, then the Hardness makes a knocking Sound in the Flash, and the Heat rings forth, and the Light in the Flash makes the Ringing shrill, and the Water mitigates it, and then in the Astringency and Hardness it is caught and dried up, so that it is a corporeal Spirit in all the Qualities.

(111) though the Body stands in the outward Palpability, yet it is formed according to the Kind and Manner of the inward Birth, for in the inward Birth or Geniture stands the Word, and the Word is the Sound or Tone, which rises up in the Light in the Fire-flash through the bitter and the astringent Quality.

(110) Here thou seest once more, how the Kingdom of God and the Kingdom of Hell hang one to another, as one Body, and yet the one cannot comprehend the other. For the second Birth, viz. the Heat, Light, Love, and the Sound or Tone, is hidden in the outermost, and makes the outward moveable, so that the outward gathers itself together, and generates a body. And

(8) Namely, when we thus perceive by touch the warmth here in the body . And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He, who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated.

(67) Timaeus: and the causes whereby its affections are produced. In general, then, let us lay it down that sound is a stroke transmitted through the ears, by the action of the air upon the brain and the blood, and reaching to the soul; and that the motion caused thereby, which begins in the head and ends about the seat of the liver, is “hearing”; and that every rapid motion produces a “shrill” sound, and every slower motion a more “deep” sound; and that uniform motion produces an “even” and smooth sound and the opposite kind of motion a “harsh” sound;

(2) But thou wilt ask: What is the Tone or Sound? Or how takes this Spirit its Source and Original? Answer.

(108) But when the Word breaks through, then the Mouth within opens wide, and the Word conceives itself once more with its Sound behind the astringent and bitter Qualities, and rouses them up, as if they were lazy Sleepers in the Darkness, and goes forth suddenly out at the Mouth. [See ch. 18. v. 27. Where it is said, The Doctor as well as the Plowman is meant. And sometimes the Peasant or Plow-man exceeds the Doctor in Knowledge, if he adheres to God.] And

(29) there the Light kindles in the Heat in the sweet Fountain-water, and this is the Beginning of Life: For the astringent and bitter Qualities are the Beginning and Cause of the Heat and of the Light, and thus the sweet Fountain-water becomes a shining Light, like the blue or azure Light of Heaven.

(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.

(24) And now when it sees and hears the divine Tone, Tune and Sound rise up, which is externally without it, then is its Spirit affected and kindled with Joy, and elevates itself in its Princely Seat, and sings and sounds forth very joyful Words concerning God's Holiness, and concerning the Fruit and Vegetation of the Eternal Life.

(1) THE Sixth qualifying or fountain Spirit in the Divine Power, is the Sound, Tone, Tune or Noise, wherein all sounds and tunes; whence ensued Speech, Language, and the Distinction of every Thing, as also the ringing Melody and Singing of the holy Angels, and therein consists the Forming or Framing of all Colours, Beauty, and Ornament, as also the heavenly Joyfulness. Question.

(70) From whence the Senses and Thoughts exist, so that the one Quality sees the other, which is also in it, and tempered with itself, and proves it with its Sharpness, so that it comes to be a Will; which in the Body rises up in the first Fountain-Source or Well-Spring in the astringent or harsh Quality. And

(95) Else if the Astringent was not so much kindled in the cold Fire, and the Water not so thick, also the Bitter not so swelling, rising, and murderous, then they might kindle the Fire, from whence the Light would exist, and from the Light the Love, and so out of the Fire-flash, the Tone would exist. And then thou shouldst see plainly whether there would not be a heavenly Body there, wherein the Light of God would, and does shine. [Or that Fire. Kindle the Fire, from whence the Light would exist, and from the Light the Love, and so out of the Fire-flash, the Tone would exist.]

(95) Hearken, there belongs more than so to this; thy animated or soulish Spirit must first qualify, operate or unite with the innermost Birth or Geniture in God, and stand in the Light, that it may rightly know and understand the astral Birth or Geniture, and that it may have a free and open Gate into all the Births or Genitures, else thou wilt not be able to write a holy and true Philosophy, but as it were full of Lice and Fleas, and to wit be found a Mocker against God. [Or many evil Beasts and creeping Vermine.]