1 result for (book:tps2 AND session:600 AND stemmed:"inner sound")
[... 19 paragraphs ...]
Instead the relationship between objects will be stressed through sound. The emphasis will be on an object’s “placement,” (in quotes) in title and space as you think of it, and on the ever-changing pattern of force that constantly alter relationships of any kind.
[... 1 paragraph ...]
The sounds used in the language have their own importance, and will be in their own way representative or suggestive of feelings that have been largely unconscious, generally speaking. The feelings however are the tail end of inner cognizance, and we will use the sounds to carry us further and further into those inner landscapes where both objects and their representatives must finally desert us.
We will initially be using the language so that we can finally cease using it, in other words. These will be the beginnings of somewhat more profound methods of working through the inner senses.
[... 2 paragraphs ...]
Now. Our use of the language will not be heavy-handed. Use of it however will allow you to more clearly perceived your own inner reality, your physical and psychic experience. You will no longer translate inner experience with the same automatic glibness into stereotyped verbal patterns of images, but will be far better able to experience it for itself.
[... 1 paragraph ...]
Now you almost automatically translate a feeling into a definite rigid word and image. The two go hand in hand. For physical reasons of course you need that camouflage interpretation, but you also need to learn the difference between it and inner cognizance.
(10:05.) You will also become far more aware of the actual processes of perception. There are many inner experiences, obviously, that cannot be expressed clearly or with any justice through even the combined use of words or images.
Use of the language, utilizing sound but not recognizable word symbols, will allow you to understand and express some of these. Doing so will enable you to express far more physically also. There are, to say the least, multitudinous levels of feelings that merge to form what you would call a given experience.
Alphabets can hardly hope to give you more than, if you will forgive me (humorously) lip services to these. Each symbol in an alphabet stands for therefore unutterable symbols beneath it. Now the human voice, as singers know, can be used to express far more qualities of feeling than the normal unadorned speaking voice. Sound itself, even without recognizable words, carries meaning. Oddly enough, sometimes the given meaning of a word does battle with the psychic and physical meaning of the sounds that compose it.
(10:11. Pause.) As I have said often, language is used as often to distort as it is to clearly communicate. There is a structure within the Sumari language, but it is not one based upon logic. Some of its effectiveness has to do with the synchronization of its rhythms with bodily rhythm. The sounds themselves activate portions of the brain not usually used in any conscious manner. It is a disciplined language in that spontaneity has a far greater order than any you recognize.
[... 1 paragraph ...]
The word shambalina (spelled by Seth at my request) connotes the changing faces that the inner self adopts through its various experiences. Now this is a word that hints of relationships for which you have no word. (Pause.)
[... 3 paragraphs ...]
Their discipline and rigidity is considerable. Once you think of a “tree” (in quotes) as a tree, it takes great effort before you can see it freshly ever again, as a living individual entity. Cordellas do not have the same rigidity. Far greater, immensely greater fluidity operates. Inner invisible relationships are allowed to rise, the acknowledged recognized reality viewed through the lenses of these emerging relationships. Then the cordella changes its nature, becomes another new emerging group of relationships, another lens in other words. Do you follow the connections?
[... 10 paragraphs ...]
The language itself seeks out meanings. It is hidden within all languages, whether or not they sound at all similar, for it is based upon the immaculate integrity of feeling, for which sound is only a dim representation.
[... 5 paragraphs ...]