"To every spirit, as it is more pure, And hath in it the more of heavenly light, To it the fairer body doth procure To habit in, and it more fairly dight, With cheerful grace and amiable sight. For of the soul, the body form doth take, For soul is form and doth the body make."

Too often unjust criticism comes through the failure of the critic to make harmonious adjustment. The time is not so far past when the majority of musical critics declared that Wagner's music consisted solely of a blare of trumpets, the beating of drums, and the clanging of brass. Later, when they were able to understand something of the underlying motive in Wagner's work, they learned to reconstruct their criticisms. Too often we will find that the failure to recognise good comes through lack of adjustment. Let me give a little illustration out of my own life: Some years ago, I was in the city of Montreal. The day was hot and the streets were dusty. The work and the traffic produced what seemed to me all kinds of discordant noises which served, in turn, to make me feel very much out of sorts with myself, with everything, and everybody. In this frame of mind I took a carriage to Mount Royal, and, when I got there, I went out to the farthest end of the little park that overlooks the city, and sat down on a seat. I had been there but a very short time when I felt a soothing influence, and a little later became conscious that all the discordant sounds of the city had united in such a way as to bring out harmony similar to what one may feel from the wind moving the branches and the leaves of trees, or from water running over pebbly courses. Now there is no question that all this harmony came from what people would call discordant noises, and the whole question was really one of relationship or adjustment. I was not adjusted mentally to the noises of the city, so could not detect their melody or harmony; but with the new adjustment there came something that I had been unable to get before. I might illustrate this in two different ways: a person may be in a very small room listening to a great piano or some other instrument, and, because of his nearness to the music, fail to get anything satisfactory from it. Perhaps, more than this, he may become visibly disturbed, and the music, instead of making for a harmonious condition of mind would make for a discordant one, while in a much larger room or a hall the same instrument would have given him only pleasure.

Again, a person sitting very close to a hot fire, instead of enjoying the warmth, the colour, and the glow of the fire, might feel only the greatest discomfort; while another sitting at some distance might derive the greatest enjoyment from the warmth that it conveyed, from the flame and the glow. So we shall find all the way through life that the question of adjustment is one of the greatest importance.

Harmony in life is exactly the same as harmony in music. It is a mental effort to establish true outer relation for inner rhythm and melody. Harmony is the outer setting for the inner feeling. The more beautiful that setting can be, the more it will be able to represent the inner music of life. Harmony in the outer relation of life is indicative of true adjustment of the inner rhythm of life. There are many people in the world who do know something of the melody of life, but who are unable to express that melody through harmony; so that they neither understand others nor do others understand them, and without understanding there can be no true adjustment to environment. It is not enough to have inner feeling, even when combined with beautiful ideals. The feeling and the ideals both exist in order to become fully expressed. Harmony, therefore, is necessary to all true expression. It constitutes the outer evidence of the inner life. Harmony may be called the science of life, because science is an outer or practical demonstration of some inner truth. God gives us the rhythm and the melody of life, in order that we may use it and express in our outer world the divine ideals which we receive from the Fountain Head of Life. With our minds and our bodies we are working out all that is written within. There is an inner book of life that each person must learn to interpret and then give it form through spoken or written words, through voice or instrument, through brush or chisel, in a great variety of ways; for each man must express to the degree he knows, and all this expression, in so far as it is thoroughly harmonious or scientific, is a record of the inner kingdom which is taking form on earth. It is God speaking to men through rhythm and melody, and each man having heard, should try to interpret to his fellow-man that which he has heard. This, then, is living the musical life. Being attuned to God, so that both the inner eye and the inner ear may hear the celestial tones and see the heavenly colours. If people could only realise how much more health and happiness would be theirs by living the truly musical life, surely they who knew this would seek, not only to live this life inwardly, but to give full expression to it outwardly. What a wonderful place this world would be if each soul in it was trying to carry out the divine plan of living in so far as it was able to know and understand! All humanity joining together in one great symphony into which, from the lowest elemental note to the highest spiritual note, would come the wonder of melody and the beauty of harmony. But the individual may say: the world is not yet ready for such an upward step. Granting that what he says is true, there is nevertheless another side to the question. Everything comes first through individual effort. The ideal set up by the soul comes in time to be the one held by the many. Each person is expected to give to the world whatever he may be in possession of, and through his doing this, the world becomes enriched and the giver also derives new light, so that he may continue on in his giving. Let the individual live as though the coming of the kingdom of God on earth depended on his own efforts, and it will not be long before he will find that others have become related to him with the same object and purpose in view. The individual who lives in a rhythmic, melodious, harmonious way, and lives it to the full, becomes a mighty magnet to attract, not only all the forces needed by himself for the successful carrying out of the work in which he is engaged, but also to attract others who will aid him in such work. The vital power to inspire his outer work must come from within, but to one who lives the fulness of such a life there will come all the means necessary for the outer work. Because all things do work together for good to those who love God, and there is no truer way of loving God than by becoming harmoniously related to man and trying to make the world a better place for people to live in. When man learns to love and serve his fellow-man, then he is drawing close to God. Through love and service, love to inspire and service to express, shall man enter into the kingdom of God. No one who is in possession of a living ideal should refrain from giving an outer expression to it because he stands alone. He always will stand alone if he hides his light under a bushel. Energy in rhythmic motion is the great law of the universe. From it come all the forms of life. "Whatsoever thy hand findeth to do, do it with thy might." Every problem of life has to be worked out. Action is life; inaction is death. More people pass out of this world because of inaction than because of too much action. People seldom if ever recognise the importance of being rightly adjusted to their work. If work is a hardship and we bring to it a grumbling or fault-finding disposition, we shall find it difficult to do anything in the best possible way. If we take pleasure in our work, and give it our best thought, we shall not only do it quickly and well, but it will become a true expression of the idea that exists in the mind of the worker.