ood-hound, when
it takes a scent, _smells_, in our sense of the word. It receives at
the infinitely sensitive telegraphic center of the dog's nostrils the
vital vibration which remains in the inanimate object from the
individual with whom the object was associated. I should like to know
if a dog would trace a pair of quite new shoes which had merely been
dragged at the end of a string. That is, does he follow the smell of
the leather itself, or the vibration track of the individual whose
vitality is communicated to the leather?

So, there is a definite vibratory rapport between a man and his
surroundings, once he definitely gets into contact with these
surroundings. Any particular locality, any house which has been lived
in has a vibration, a transferred vitality of its own. This is either
sympathetic or antipathetic to the succeeding individual in varying
degree. But certain it is that the inhabitants who live at the foot of
Etna will always have a certain pitch of life-vibration, antagonistic
to the pitch of vibration even of a Palermitan, in some measure. And
old houses are saturated with human presence, at last to a degree of
indecency, unbearable. And tradition, in its most elemental sense,
means the continuing of the same peculiar pitch of vital vibration.

Such is the objective dynamic flow between the psychic poles of the
individual and the substance of the external object, animate or
inanimate. The subjective dynamic flow is established between the four
primary poles within the individual. Every dynamic connection begins
from one or the other of the sympathetic centers: is, or should be,
almost immediately polarized from the corresponding voluntary center.
Then a complete flow is set up, in one plane. But this always rouses
the activity on the other, corresponding plane, more or less intense.
There is a whole field of consciousness established, with positive
polarity of the first plane, negative polarity of the second. Which
being so, a whole fourfold field of dynamic consciousness now working
within the individual, direct cognition takes place. The mind begins
to know, and to strive to know.

The business of the mind is first and foremost the pure joy of knowing
and comprehending the pure joy of consciousness. The second business
is to act as medium, as interpreter, as agent between the individual
and his object. The mind should _not_ act as a director or controller
of the spontaneous centers. These the sou