Part 4

After having become acquainted with the cause of these motions, and having learned to control it in the interest of pure and perfect tone, the movements of the larynx and the replica will become of value to us as "indicators" of the correct or incorrect exercise of the cause which they reflect. In "recording" the original movements they will show us what is right or wrong in the latter, and will thus offer us an opportunity for correcting them. Up to the present they have been simply barometers, which, no matter how closely we may observe them, offer us no opportunity for changing "the state of the weather" which they indicate. After thoroughly comprehending the _causes_, however, which move them, we may shape the course of the latter in conformity with our will. Or, vice versa, we may shape our will, which, after all, is the _first cause_, so as to correct that which they indicate to be wrong in our tone production.

Now, what is that which the will acts upon, and thus becomes the original source, the first cause, so to say, of tone production? My answer will be a surprise, for, as far as I know, no one has ever as much as thought, even, of looking in this direction for the seat of the voice.

The original source of tone production has its location in _various vessels of the viscera_: in the lungs, the kidneys, and the bladder, for the most part, though many other vessels, if not all, participate, and are more or less involved in its production. Besides these vessels, the heart and the solar plexus, as central organs of the vascular and nervous systems, together with the brain as the central seat of thought and the will, perform parts of the highest importance in tone production and vocal utterance. In the lungs, the bladder, and the kidneys, together with their coadjutors, the bronchi and ureters, _the tone originates_. Here we can control, and unconsciously do control, it.

I shall adduce indubitable proof as to the correctness of these assertions. More than that, I shall _locate_ sounds in these various vessels. As a tone proceeds from a given string located in a given part of a musical instrument, and cannot proceed from or be produced on any other string, a given tone of the human voice proceeds from a given vessel, and cannot proceed from or be produced in any other vessel.

I shall furthermore show that the various shades of a tone proceed from various parts of such vessel. Yet, while tones are produced in special parts, the instrument of the voice being of a sympathetic nature, _all_ parts of the _viscera_ participate therein, by, in a manner, _leaning_ towards a vessel in which a tone is produced, thus assisting in giving it utterance. If a sound is produced in one of the vessels of the abdomen, those of the thorax, though not directly participating therein, give it aid and comfort by their passivity, thus throwing the entire strength of the voice-producing forces into this one spot. If a sound is produced in the thorax, the vessels of the abdomen aid it in a similar manner. This is more particularly the case when a sound of a superior order is to be produced, which is thus _reinforced_ by this aid.

In matters of the voice, as in many others, truth is stranger than fiction.

Dr. Rush has said:

"Some day, when the real instrument of the voice will be discovered, it will be found to be of an order far different in its nature and construction from that which it has ever been supposed to be."

The greatest mechanical wonder, however, is that the voice, and that which is apparently one and the same sound, should under different circumstances emanate from sources so entirely different in their construction as the vocal cords to the trachea and those to the œsophagus, the viscera of the kidneys, the bladder and the lungs, etc. This fact also accounts for the mystery which, like an impenetrable veil, has hung over the features of the voice. Who has ever thought of looking for the spirit of the voice to reveal itself from _beneath_ the tongue? Who has ever thought that the œsophagus was a breathing-tube of a similar functional order as the trachea? Who has thought that the viscera of the abdomen were playing as important a part in breathing as the lungs? Who has thought that the hemisphere of the abdomen was as directly amenable to the influence of the air as that of the thorax? Who has, in fine, thought that the viscera of the abdomen together with those of the thorax were primarily instrumental in producing the voice and vocal utterance?

It may not be pleasant to know, and it may not quite conform with our æsthetic taste, that the "voice divine" should have its origin in such vessels as the kidneys and the bladder; but I have no quarrel with the Creator, and can but wonder, as I have never ceased to wonder from step to step in all these investigations, at the marvellous resources of nature. There is one great lesson conveyed through this, namely,--- that the body is _divine_ in its _every aspect_; parts which have been supposed to serve ends only of a comparatively low order participating in the highest spiritual functions.

This knowledge is the sanctification of the "flesh," so constantly and unjustifiably rejected and reviled as against that of the spirit. I am not dealing with theories, but am stating facts which will be as positively proven as any other scientific facts ever have been proven. These proofs will not be all forthcoming in this book, however, there being other subjects of equal, if not greater, importance that I have to deal with before I can reach them; these subjects being of such a nature that they must be explained before those immediately connected with voice production can be properly dealt with.

I have been reproached with attempting too much; with dealing with too many subjects at one and the same time; that I ought to complete one theme and then take hold of another. Just so; but this cannot be done. I must first deal with general principles. Our entire system being of a homogeneous nature, I cannot deal with separate issues until these principles have been dealt with and understood in their entirety. Besides, I cannot hope to ever _complete_ any one thing. I shall be well satisfied if I shall be able to simply touch upon every subject that has come under my observation, lightly, suggesting things, and leaving it to others to enter more thoroughly into the same.

INTROSPECTION

With our mortal eyes turned outwardly we cannot see spiritual things, nor the motive power of life, nor the material form the spirit assumes in moving the mechanism of the body. For there _is_ a material way in which it is thus moved, as there necessarily must be, and I have obtained glimpses thereat by turning my eyes inwardly--by looking into myself with the _inner_ surface of my eyes.

Yet through all these centuries people have been using that portion of their eyes which is intended for external vision only, in a vain endeavor to arrive at spiritual-material facts. Thus the larynx, as the supposed seat of the voice, has been subjected to scrutiny based upon laws derived from phenomena which owe their origin to physical causes only. During this vain endeavor the larynx has been subjected to torture and maltreatment worse than that inflicted upon a mediæval witch.

But its tormentors have derived no solace from this treatment, not even that of a confession of imaginary sins. Why not? Simply because it had not anything to confess, being a reflex, an indirect, and not a free and original agent. Through torture (by means of the laryngoscope), the destroyer of harmony, we cannot arrive at laws based upon harmony.

Is not all physiological research more or less of this order? The "higher law" of science may demand its victims, even as did the "higher law" of the church. I do not wish to say, however, that the sacrifice of animals on the altar of science is as useless as that of human beings used to be on that of religion. Vivisection, however, while it may, and no doubt sometimes does, help to recognize the physical cause of disorder, will never be of any value in arriving at spiritual causes and the recognition of the inner motive power of life, nor to any great extent at that of the exercise of our faculties and functions. For this knowledge we require a different mode of proceeding. To penetrate into the realm of the spiritual-material world (and all phenomena of life are of that nature) we must not look externally but internally, not into other beings but into ourselves. That is the only place where we can hope to find it in action and arrive at the causes of such action.

As our being cannot enter into the inner life of another being and identify itself with the same or become a part thereof, or remain apart and become a spectator of the same or substitute therefor (not even for that of the simplest and lowest living vegetable or animal organism), we would have to despair of our ability of ever being able to arrive at the laws governing life, if we were not able to look into our own lives by substituting for our observations our inner for our outer consciousness.

The word "Introspection" has heretofore meant reflection upon purely spiritual phenomena only; I have proven by my personal example that we can observe physiologico-psychological phenomena with considerable accuracy--very little of this kind of work, as far as I can learn, ever having been done before. The nearest approach at amalgamation, probably, is that which is brought about by means of hypnotism. In this instance the two factors, the positive and the negative, the operator and the person operated upon, do not fuse, however, and become one, but remain entities, each in his own right. Or, to speak still more to the point, while the positive, that is the spiritual, factor of the operator may, and no doubt does, join hands with the negative, that is the material, of his subject, by which the operator becomes one with the latter, there is still but an _influence_, and not an insight. Besides, this condition is as yet too obscurely known to be made use of as a practical means of observation.

After all this, the question will still be asked, "What must we _do_ to look into ourselves?"

I will admit that I have not stated what others should do, but in explaining what I have done I mean to explain what general course others will have to pursue. By taking into consideration what I have said, and adding thereto what I shall still have to say, a general idea may be formed of what the reader must do to place himself in a position to make original observations by means of introspection. No two cases being just alike, from the fact that heredity, the mental capacity, physical condition, education, temperament, nationality, etc., with no two persons are just alike, it is not well possible to point out a course quite suitable to all. I might as well attempt to arrive at a law by the observance of which _all_ persons would be enabled to write poetry.

Still, needing assistance in this vast undertaking, I am particularly anxious to make this matter clear, as the results of these observations are of vital interest to all, and I am but one weak, ignorant mortal creature, with but a small fraction of a life left to me in which to state that which it would at least take a full lifetime to properly and fully explain. I am overburdened with an insight which is being increased daily, even against my will, and which I shall never be able to fully communicate to others. Let the flood-gates of truth once be opened and come in upon you as they have upon me, and you will be overwhelmed by the mass of their detail no less than by the vigor of their mass. My great want, therefore, for the purpose of more fully arriving at these facts and obtaining ever higher results is assistance and coöperation. I wish it to be distinctly understood, however, that I do not mean this in a personal sense--far from it; but in the interest and the promotion of science, as everybody wanting to make original observations must pursue these studies for himself and by himself.

Why such a course has not been heretofore pursued by others I am at a loss to understand, except from the fact that it takes an unusual amount of perseverance to reach the first results. Though _all_ persons may not be able to personally obtain satisfactory results, _all_ may be _benefited_ by the results obtained by those qualified to successfully carry on a course of observations by means of introspection. The world at large will always have to be satisfied with being simply the beneficiary of scientific research; more especially of research in matters spiritual or psychical. From facts thus obtained rules may be deduced, which, translated into "physical forms," may become the property of all. In this manner numerous observations I have made have already assumed a practical shape; but I have not as yet been able to devote the necessary time to them to produce a system which may be used for general instruction.

Meanwhile I do sincerely hope that others will take hold of these matters in all seriousness, and assist me in arriving at these practical physical forms, which I trust, in fact _know_ beyond the shadow of a doubt, will be fruitful of the most beneficent results in the teaching of the deaf, of singing and elocution, of pure vocal utterance in speaking; in curing stammering and other chronic faulty or deficient utterance; besides numerous other matters of equal importance not in immediate connection with vocal utterance.

That these matters must be and are of the greatest importance to the medical student goes without saying. It is to be hoped that they may lead to a more rational treatment of our frail and often ailing bodies. I say "bodies" because this is the common phrase. Yet how false this is, every true physician is but too conscious of. Our ailments cannot be successfully treated from a mere physical standpoint. The question of life is not a mechanical one; it is spiritual beyond anything else, the spirit being the motive power giving life to the otherwise inert physical body. Yet the only endeavor of the physician has always been to cure the "machine," to set its mechanism right again when it is out of order, simply because he has not been able to get at the spiritual motive power which propels it.

I have been trying to get at this motive power, and to some extent have been successful in so doing. Besides, the _body_ never suffers. Its ailments make the soul suffer; while the ailments of the soul have a comparatively less injurious effect upon the body. The body is the habitation of the soul. The soul dwells in its _every_ part. As long as this habitation is habitable the soul continues to dwell therein. When it becomes uninhabitable the soul departs, never to return. Hence a body, never so frail and ailing, will continue to live as long as a vital part is not affected, that is, a part the soul _requires_ for its habitation and cannot do without. Close such part to the indwelling of the soul, prevent material and spiritual factors from joining hands therein, and the spirit departs. Once departed it can never be made to return. Hence a body in the full vigor of health, after having been immersed in water sufficiently long to have any one vital avenue positively closed against the indwelling of the soul, cannot be resuscitated. As long as the soul clings to it, however, with never so feeble a grasp, it may come to life again, in the same manner that a flame nearly extinguished may be fanned to life again.

For me to _fully_ describe my mode of proceeding in arriving at these matters would be equal to an attempt at crowding into a few paragraphs _all_ I have gone through within something like forty years, more or less, of observation.

MAKING PARTS RIGID

I have already stated that I was originally led into making these investigations through my simple desire of getting rid of my _German_ mode of expression in speaking the English language. Being determined to find out where the trouble was which prevented me from producing pure English sounds while I experienced no difficulty in producing pure German sounds, I pursued vocal sounds, through numerous phases, to their original sources. The endeavor to arrive at the true nature of vocal sounds through autology and by means of "introspection" has, no doubt, been made by thousands before me. The reason they were not more successful must be attributed to the simple fact that such persons have been lacking in perseverance. It is one of the most misleading endeavors one can pursue.

In the beginning I came to what I considered a _positive_ result perhaps for the hundredth time, but to think I was on the wrong track the one hundred and first time. I would then, perhaps, finally determine that the first result arrived at, after all, was the correct one. In this manner I have in the course of time arrived at positive conclusions, which have been the basis of all my investigations, and are undoubtedly correct, as they have yielded up one result after another and have never proven false. For this, relatively speaking, "perfect insight" I have waited, before saying anything more at all, since my previous (preliminary) publication. To these conclusions I owe my present trust and confidence, and the "boldness and temerity," as some may say, in making such "startling declarations" in the face of the accumulated wisdom of the science of this and of past ages. Yet I am tired unto death of prevarication and of time-serving, and will say what I consider to be the truth, no matter what may be the consequence.

Any one singing a false note or mispronouncing a foreign word or sound, yet knowing what the right note, word, or sound is and should be, can do the same thing, and by perseverance finally find what he has been looking for and pronounce such note, word, or sound in its entire purity. This will put him on the track to the production of _all_ pure notes or sounds. To accomplish this, he must persistently watch one result after another.

My mode of proceeding has been largely in making parts _rigid_, and then observing the consequences. In pursuing this course for some time, you will finally attain such a mastery therein that you will be able to make almost any vessel, muscle, sinew, membrane, tissue, etc., or any _part_ thereof, rigid. This is done for the purpose of neutralizing parts which partake in the production of sounds, and will enable you to closely watch cause and effect in your natural, as well as artistic, course of breathing and sound production. _Having two languages at my command, I was startled to find that cause and effect in both were totally different from each other._ This gave me the original cue to all my observations.

In place of sounds, others may pursue odor, taste, feeling, motion, hearing, etc., to their original sources, and make similar observations. In so doing they will find that _all phenomena, the products of our faculties, abilities, or gifts, originally proceed from the same or similar sources; that there is a homogeneity of proceeding, mainly consisting in various modes of breathing, in the production of them all; the end organs of our senses or gifts finally determining definite special results_.

For vocal utterance, we draw our inspiration for various results to be attained, from the air, and breathe in a different mode for every special performance. These modes of breathing, though the same for all persons in a general sense and leading through the same channels, in a more restricted sense are different for every nationality.

There is no "danger" connected with these pursuits, in spite of Mr. Heidenhain's fears; which fact is due to the duality of the nature of each and all our various faculties, there being a safety-valve always at the other end in the shape of the negative factor. The only danger I have discovered was in connection with the "streams of life," which do not permit tampering with without penalty. As these exist independent of our ordinary mode of breathing, they are not apt to be interfered with by any neophyte in the pursuits now under consideration. Of these powerful streams, of which no notice has ever been taken by any one, though ceaselessly streaming into and out of our system while life lasts, I shall take occasion to speak later on.

EXTIRPATION

To make a part "rigid" is equal to the "extirpation" of such part. While it is in a state of rigidity, it ceases to take part in any action whatsoever; it is inert and the same as if it had ceased to exist. What advantage, then, let me ask, is there in extirpating parts in animals, when we can, by making parts rigid, directly extirpate such parts in ourselves? We can in this manner suppress the action of any muscle, or the participation of any vessel, or part of such vessel, in any act, by the simple exercise of our volition. I find no difficulty in thus "extirpating" any such part from myself for the time being, and then observing the consequences. I can take hold of the innermost part of myself, so to say, and take it _out of myself_. In regard to vocal utterance, these consequences are positive and direct. That these operations must be very _carefully_ conducted in connection with _vital_ parts goes without saying. The action of muscles participating in the production of vocal utterance, however, or in the act of breathing, except the muscles of the heart, can be suppressed without danger. I am thus in a position to modify extirpation of parts to any extent, almost, I desire. I can add to and detract therefrom at will, and can shift the act of extirpation from the anterior part of a vessel to its posterior, or from its superior to its inferior, or vice versa, now making one side rigid, then the other, now one end, and then the other; or take hold of its centre and leave the other parts free, or suppress its circumference and leave the centre free. There is scarcely a limit to the action of my will in handling my subject. All this while, my feelings, my intelligence, my mind, take in every phase of these proceedings, and enable me to give a correct account of the results I have been observing.

This discovery--for a discovery it must be, as I can find no account of any similar proceeding ever having been carried on--should, and I hope will, put an end to vivisection, when it is resorted to for the purpose of learning anything whatever in respect to the action and the process of life. By this proceeding I have more or less successfully observed the acts of breathing, of vocal utterance, motion and locomotion, hearing, seeing, and thinking.

I beg leave to here insert without comment the following clipping from the press:

The following extracts are from a lecture on "Vivisection in Relation to Medical Science," delivered by Edward Berdoe, M. R. C. S., etc., at Cambridge. Lovers of animals may be glad to know how the medical fraternity amuse themselves: