The practice of Individual Harmony.


There are two aspects of individual harmony: the harmony between body and soul, and the harmony between individuals.

The soul rejoices in the comforts experienced by the external self, yet man becomes so engrossed in them that the soul's true comfort is neglected. This keeps man dissatisfied through all the momentary comforts he may enjoy, but not understanding this he attributes the cause of his dissatisfaction to some unsatisfied desire in his life.

The outlet of all earthly passions gives a momentary satisfaction, yet creates a tendency for more. In this struggle the satisfaction of the soul is overlooked by man who is constantly busied in the pursuit of its true bliss. The true delight of the soul lies in love, harmony, and beauty, the outcome of which is wisdom, calm, peace. The more constant they are the greater is the satisfaction of the soul.

If man in his daily life would examine every action which has reflected a disagreeable picture of himself upon his soul and caused darkness and dissatisfaction; and if on the other hand he would consciously watch every thought, word, and deed which had produced any inward love, harmony, and beauty; and each feeling which had brought him wisdom, calm, and peace; then the way of harmony between soul and body would be easily understood, and both aspects of life would he satisfied, the inner as well as the outer.

The soul's satisfaction is much more important than that of the body, for it is more lasting. In this way the thought, speech, and action can be adjusted, so that harmony may be established first in the self by attunement of the body and soul.

The next aspect of individual harmony is practiced in one's contact with another. Every being has an individual ego produced from his own illusion. This limits his view which is led in the direction of his own interest, and he judges of good and bad, high or low, right or wrong in relation to himself and others, through his limited view, which is generally partial and imaginary rather than true.

This darkness is caused by the overshadowing of the soul by the external self. Thus a person becomes blind to his own infirmities as well as to the merits of another, and the right action of another becomes wrong in his eyes and the fault of the self seems right. This is the case with mankind in general, until the veil of darkness is lifted from his eyes.

In order to lift the part of the veil of darkness that man might help with, one must begin by attempting to see from the point of view of the other person. Jesus said to "love another as thy self". It is only when one has reached that point of view that he may truly be able to say he can see from the others point of view. But until then, one attempts to have sympathy for another. One puts ones own view in abeyance and holds that the other may also have a validity, even though the others point of view also may be limited. Thus one begins to consider that that may be more than simply one's own point of view.

In addition, as this happens, one begins to turn to the feelings of the heart to guide one in judgement. The ideal is expresses in the statement by Jesus, "Judge not, lest thee also be judged". Whenever one considers or judges another's actions, one can begin to put away that feeling of right or wrong, good, or bad, high or low, and begin to feel love from the heart, that this too might be valid also from another point of view.

In this way a person begins to cease judgement of another and opens the way for greater harmony with himself. This also opens the way for a greater harmony between individuals, for as they can begin to accept each others point of view as having merit, this will decrease the amount of friction and conflict, and promote greater cooperation.


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