LIGHT FROM THE SPIRIT WORLD.

  THE
  PILGRIMAGE
  OF
  THOMAS PAINE,
  AND OTHERS,
  TO THE SEVENTH CIRCLE
  IN
  THE SPIRIT WORLD.

  REV. C. HAMMOND, Medium.

  [Illustration: FOURTH THOUSAND.]

  ROCHESTER:
  D. M. DEWEY, ARCADE HALL.

  NEW-YORK, FOWLER & WELLS, AND J. S. REDFIELD.
  BOSTON, BELA MARSH, AND B. B. MUSSEY & CO.
  1852.




  Entered according to Act of Congress, by

  CHARLES HAMMOND,

  In the Clerk’s Office of the District Court of the United States, for
  the Northern District of New-York, March 5th, 1852.

  PRINTED BY LEE, MANN & CO., AMERICAN BUILDING.

  STEREOTYPED BY J. W. BROWN.
  Rochester, N. Y.




CONTENTS.


CHAPTER I.

Conversation with his physician, and his indifference about death--The
minister sent for--Prayer--Meditation on life--Age of Reason--A
swoon--Sees a spirit--The effort of the spirit to identify herself--His
death--Funeral services--Doubting minister--Conversation with his
spirit companion--Benediction, and opinions of the people--The end
of wonders--Joy in his new sphere--The greeting--The woman and the
doctor--His mother--Her welcome--His grave--The thoughts of the grave
digger--Anxiety to reveal the truth--Promise to him of a coming time
when it could be done with safety to mediums--Origin of sight--The
thoughts of minds at his grave--Disclaims intentional wrong--Objections
to religion--Visit to the minister--Conversation between the minister
and servant--Prayer--Servant complains--Cheering conversation of Paine
and his companion--Proposes to relate his experience, and signs his
name.--[From page 13 to page 27.]


CHAPTER II.

Pleased with his new life--Recognition of rudimental associates--Reason
why Paine’s writings were unpopular--His opposition to revelation
considered--Penn makes an effort to show Paine his error,
but was defeated--Error acknowledged--Strife about opinions
condemned--Nature is never contradictory, but just--All wrong
induced by ignorance--Remedy for wrongs--Wisdom peaceful--The will
of resistance--The principles of nature enforced--Education in wrong
the cause of wrong--Non-resistance advocated--Penn takes him to a
temple--Enters an arch-door--Initiation into wisdom--Assumes an
obligation--A new song is sung--Receives a lesson--Description of
the temple--Name recorded--A book opened--Banner unfurled--Words
on the banner--Explanation of justice, wisdom, progression, order
and harmony--Duties enjoined--Charge of the master--Emblems
explained--Master and servant--Freedom of servants--Obedience
to nature demanded--Implements of masonry--Proof of masonry--The
High Priest instructs--The book opened and read--Interpretations
forbidden--Repentant mind--Conducted to the inner court--The white
stone--Name changed--Receives a new baptism--An anthem and ode were
sung--The temple by whom made, and its pillars--Hears a wail of sorrow,
and prepares for a mission.--[From page 27 to page 52.]


CHAPTER III.

The Cottage--Landlord impressed--Efforts of spirits--Maniac threatens
his family--Landlord advises to send for the minister--Wife wants
a doctor--Iron moved by a spirit--Nobleman and Mary confounded by
the sounds--Attributes the sounds to satan and witches--Becomes
agitated--Boasts of English courage--Gives Mary a half crown--Sends
for a physician--Maniac grows more ill--Tea and sugar bought--The
doctor comes and prescribes--Aid promised--Curate required to pray
at his home--The maniac dies--Grief of Mary--Parental counsel at the
time of her marriage repeated--Her husband buried--The family taken
to the Alms-house--Affecting conversation between the mother and her
son--The overseer questions Mary--Oppression of the poor--Voluntary and
involuntary servitude explained.--[From page 52 to page 64.]


CHAPTER IV.

The Castle described--The centurion alarmed--Faith proved by
works--Interpretations of the Bible disallowed--Penn called
an infidel--Dialogue between the centurion and Penn--Teacher
called--Dialogue continued--Theological opinions the cause of strife
and wrong--Paine and Penn retire--Conversation between them--Witnesses
beheaded--Dialogue between the Teacher and his Master--A wheel within a
wheel--Gold and silver the motive power--Attraction of affinities--Fear
and hope make slaves--The king’s palace--Conversation between Thomas
and William--Grand Master instructs Thomas--A new song--Consistency
wrong when minds are wrong--Experience the proper test of
principles--Some minds serve two masters--Works justify--Repentance is
salvation--Departure for the Temple.--[From page 64 to page 102.]


CHAPTER V.

Unity of work--Each receives a penny--Visits another temple--The
Master’s charge to Thomas--Advice of the chief--Counsel of the
commander--Explanation of the helmet, spear, sword with two edges,
arrows and bow, sling and pebbles--Trumpet--Directions to revisit the
castle.--[From page 102 to page 110.]


CHAPTER VI.

The deacon’s prayer--Thomas and Mary converse--Dialogue between the
deacon and Thomas on rewards, a day of judgment, and the atonement--The
deacon converted--Sung the new song--Departure for the temple--The
deacon initiated into the mysteries of wisdom, and the secret
explained--Thomas and the deacon revisit the castle.--[From page 110 to
page 126.]


CHAPTER VII.

The wonder in the castle--Dialogue between the chief, the deacon, and
Thomas--The senior consulted--The circle of the temple summoned by
the trumpet--Conversation between the Commander of the temple and the
senior of the castle on war--On rights--The conversion of 24 elders,
and 144,000--The Commander conducts them to the temple, where they were
initiated into that degree of wisdom.--[From page 126 to page 144.]


CHAPTER VIII.

Mission of Thomas and the elders--The king and guard--The elder
addresses the king--Conversation with him--He refuses wisdom--A
dialogue with a mind on fear--Calls a great multitude to the
elder--Address of the elder--Conversation with the circle--Imputed
righteousness--A thousand times ten thousand converted, and received
into the temple.--[From page 144 to page 165.]


CHAPTER IX.

Thomas finds two minds wrangling--Enters into conversation with
them--Refuses to give his name--Opposes teaching what the teacher does
not know--Opposes controversy--Rejects innate depravity--Discards
wrong views--Recommends facts for opinions--Explanation of sun and
moon, which stood still by the command of Joshua--Nature instructs
mind--Wrangling unwise--Wisdom will overcome wrong--Freedom induces
righteousness--Masters responsible for the doings of servants--Another
mind is converted--The work of the temple harmonious--Duty to avoid
discord--The assent is gained--The convert sees a light--William gives
him advice, and conducts him to the temple, when he receives a new
name, and a white stone.--[From page 165 to page 186.]


CHAPTER X.

Receives a visit from a superior mind--Proposition to advance
accepted--The seraphim sings--A pearl given--Enters a world of light
and song--Description of the works which he saw--The instruction of
the Worthy--The song of the free--Address of another mind on the key
of wisdom--The seven seals--Address of a third mind--Conducts to the
sixth circle--A lecture on social progress--Hope a reality--A lecture
on prophecy--Rules of prophecy the same as mathematical--Prediction
of communicating with the inhabitants of earth--Predictions,
opinions only of those below the sixth circle--A lecture on purity
and prophecy--Nature the standard by which to determine right and
wrong--Advancement to the seventh circle, or court of Beauty--Sees
a white throne and inscriptions--A little child leading a lion--A
serpent fastened to a rock--Twenty four pillars of wisdom--Minstrels
chant a welcome--Emblems explained--Prediction of events now taking
place--Contemplated mission to the rudimental sphere, and how it would
be received--The serpent to be destroyed--Evils to be overcome by
wisdom.--[From page 186 to page 235.]


CHAPTER XI.

Franklin, Swedenborg, Paine, and his companions visit a place near
the castle--Old things become new--Process of change--Identity
preserved--Self is a part of the body--All sympathize together
in good and ill--Governments defective--Opposition to capital
punishment--Origin of evil--How overcome--Success of the mission--Means
must be adapted to conditions--Contradictory communications develop
the condition of minds in the second sphere--Conflicting revealments
harmonious with different degrees of wisdom--Writing mediums--Societies
and forms of worship--Adaptation is harmony--Harmony should not be
disturbed--The mission of spirits will be to regulate minds--Minds
will change forms--Retire to a mansion--Onward is a passport--Dullness
reproved--Dedication of the Pilgrimage.--[From p. 235 to p. 259.]




PREFACE.


Agreeably to announcement in the “Light from the Spirit World,” I am
able to present this volume to the public, under circumstances which
will be gratifying to all those who are the friends of Progress and
Reform. No pains have been spared to present the precise words chosen
by the author, and preserve the style and sense of the original
manuscript. In regard to the merits of the production, it must speak
for itself; for, whatever of merit or demerit it may possess, I
am worthy of neither praise nor censure. Astounding as may be the
assertion, that I had no will to write it, or exercised any other
control, than to let my hand be moved by an invisible influence,
and write as it would, without any volition on my part, yet it is,
nevertheless, true. And, I am quite confident, that out of the two
thousand writing mediums, now in the United States, no one in a passive
condition will be able to contradict the assertion. Indeed, I have
found by actual experiment, that, in a great many instances, the spirit
who controls my hand, has succeeded in writing sentences contrary to
my will, and while I was endeavoring with all my volition, to write
something else.

But, so far as the orthography and punctuation of the Pilgrimage are
concerned, I have exercised supervision. And yet, much aid has been
afforded me by spirits in this matter. They arranged all the paragraphs
and sentences. The initials, which represent different minds, were
added by myself, to aid the general reader; and also the division
of the work into chapters, with the prefatory contents of the same.
Never having written a book in my life, excepting with the control of
spirits, who have now given two volumes to the public, in about eight
months, it may occur to the reader, that other divisions would have
been preferable; but I have made the divisions as they seemed to me
most natural.

This work has been written with uncommon despatch. Consequent upon
the issue of the “Light,” in November, 1851, I was seemingly wearied
with letters on business and inquiries, in regard to matters connected
with spirit developments; so that, in the brief period of four months,
I have received about two hundred, which demanded reading and reply.
This necessarily absorbed much of my time; especially, as very many
solicited information from spirits.

Near the close of December, 1851, I began to sit for this work. I
found my engagements such that I could only devote a part of each day,
and this part was frequently interrupted by strangers who desired
information on the subject. But the interruption did not seem to
disconcert the writer. Though often breaking off in the middle of a
sentence, the spirit knew exactly where to commence, even without any
reading of what had been written. Notwithstanding these embarrassments,
I found on the first of February, 1852, that my manuscript was nearly
equal to the desired contents for a book; at which time, I entered into
an arrangement with the publisher, Mr. Dewey, by which I am able to
give this work a more extended circulation, and at less cost, than I
otherwise could have done, which I trust will be abundantly obvious in
its mechanical execution and neatness.

Concerning my condition while writing this book, I will say, that when
writing, the whole subject matter was entirely in the dark to me. I
would take my pen, and place myself in the attitude of writing, when
all thought and care would be wholly abstracted from my mind. As my
thoughts vanished, my hand would generally begin to move, and a word
would be written. Then I would know what that word was. When the first
word was written, my hand would be uplifted so as to leave a space
between the words, and proceed as before. In this way the book was
written. But when the spirit chose, I found my mind often, very often,
though not always, impressed with the word which was being written. And
some mediums inform me that whole sentences are impressed upon their
minds at once; but with me it is a rare thing that I have more than one
word at a time, and that comes, as it were, while they are writing it.

Should the reader receive the instruction and pleasure from a perusal
of these pages, which I have while they were being written, the reward
will be very great. I shall condemn no one if they do not read it,
because, in my opinion, they will suffer sufficient loss without it.
There are none who need the consolation and reform which spirits
require, more than those who refuse to be instructed by them; but there
are many who will, as they have done, aim their darts at both. They
belong to a circle who deserve pity more than censure.

With the history and death of Thomas Paine, I know nothing, save what
has been written by an invisible influence with my hand. Having been
connected with the ministry for over twenty two years, I was not
inclined to read his productions; and since I have become a writing
Medium, I have found no leisure to read any book. In fact, my taste for
reading the productions of human wisdom is all absorbed in the divine.
The spirit proposes to write another volume, and when it is written, it
will be published.

The Diagram will serve to explain the circles of wisdom, as enjoyed
by minds in heaven. There are minds in the body who occupy the
first, second, third, and fourth circle, according to this diagram.
But I would inform the reader, that whatever may be the circle to
which minds belong, in the rudimental or second sphere, it does not
separate one from another by an impassable partition, so that one
can not hold intercourse with another, though occupying different
circles. As different circles in the body may converse together, so
different circles in the spirit world may do the same. The circles do
not represent arbitrary lines of division between spirits, but simply
degrees of wisdom. That the higher circles mingle with the lower, for
the purpose of making them wiser, is apparent from the whole body of
this work. I consider, therefore, that circles express the degrees of
wisdom and bliss which each spirit is qualified, as it is developed, to
enjoy, and not as forming a line of separation among the inhabitants
of heaven. The wisdom of heaven differs essentially from the wisdom of
earth, in regard to the real merits of the mind, and its qualifications
for enjoyment.

The style of some parts of this volume is unusual. A circle is
sometimes addressed in the singular number, where it would seem to
require the plural; but this departure from grammatical accuracy, may
be justified on the ground, that the circle were all of one mind, or
sentiment.

                                                             C. HAMMOND.

ROCHESTER, March, 1852.




[Illustration: DIAGRAM,

REPRESENTING THE DIFFERENT CIRCLES AND SPHERES

IN THE SPIRIT WORLD.]

[EXPLANATION.]

1. Wisdom, wholly selfish, or seeking selfish good.

2. Wisdom, controlled by popular opinion.

3. Wisdom, independent of popularity, but not perfect.

4. Wisdom, which seeks others’ good and not evil.

5. Wisdom, in purity, or a circle of Purity.

6. Wisdom, in perfection to prophecy.

7. Wisdom, to instruct all others of less wisdom.




CHAPTER I.

SICKNESS, DEATH, AND BURIAL OF THOMAS PAINE.

  Conversation with his physician, and his indifference about
  death--The minister sent for--Prayer--Meditation on life--Age
  of Reason--A swoon--Sees a spirit--The effort of the spirit
  to identify herself--His death--Funeral services--Doubting
  minister--Conversation with his spirit companion--Benediction,
  and opinions of the people--The end of wonders--Joy in his new
  sphere--The greeting--The woman and the doctor--His mother--Her
  welcome--His grave--The thoughts of the grave digger--Anxiety to
  reveal the truth--Promise to him of a coming time when it could
  be done with safety to mediums--Origin of sight--Thoughts of
  minds at his grave--Disclaims intentional wrong--Objections to
  religion--Visit to the minister--Conversation between the minister
  and servant--Prayer--Servant complains--Cheering conversation of
  Paine and his companion--Proposes to relate his experience, and signs
  his name.


In the progress of mind to the unseen world, there is no wonder
within the range of human perception, analogous to the transition
of the spirit in what is called death. I will relate the incidents
of my experience. For some weeks previous to my exit, my attending
physician gave me up as incurable. Still, he continued his visits,
and experimented in every possible way his ingenuity and wisdom could
devise, to control what he foresaw would terminate in my dissolution.
At length, approaching my bedside, he said in a tremulous tone, “I
fear you will not live to see the light of morning.” I replied, in a
whisper, “I see no one, then, to do what will be required at my demise.”

“What do you require?” said the doctor.

“Only that my body be decently interred,” I responded.

I saw he felt moved by my indifference, and I requested him to invite
the parish minister to make a prayer. He did so. I was still unmoved by
his pathetic appeals to Heaven to bless my soul with the outpourings
of his grace upon me. I felt no solicitude about my fate. All seemed
dark and hopeless, with no ray of light to gladden the soul of a dying
unbeliever in revelation. I was willing to see, but no light came
to my relief. In this state of awful gloom, when midnight blackness
offered no consolation, when the idolatry of monkish mockery gave no
satisfaction, and when no ostentatious show of worldly gain or honor
wearied my mind with their cares, I said, “what is life?” I answered,
“’tis but a dream.” “Then what have I done which is not a dream?” I
wondered. “There is my Age of Reason, and is that a dream?” I saw no
dream in that work. It was a reality. It was my work. I saw it was not
a dream. There was what the minister had not disturbed. He did not
overthrow what it contained. He prayed against my infidelity, but he
did not lessen my convictions in any position I had taken. No: weak
and worn out with disease as I was, he made no issue with my attack
upon his faith. He went away, and I saw him no more, till no more of
flesh and blood imprisoned my spirit. I was well satisfied he was
afraid of me. I was never more satisfied of the truth of my book.
Still, it was not what I wanted. It did not aid me in my lone chamber
of weakness and destitution. It gave me no solace, save the reflection
that I had served the cause of human freedom, and had triumphed over
the dogmatical assumptions of a miserable theology. I was not wholly
satisfied that I was altogether right, but I was very certain that
religionists were wrong. I saw the corruption and hypocrisy of those
who professed to be Christians, and I was persuaded that what they
taught upheld them in their hypocrisy. In this frame of mind, I neither
felt wounded by their assaults upon my work, nor was I afraid of what
would be my condition after death.

Near the close of my earthly life, I fell into a swoon, and I saw what
was more evidence to me of a future life, than all I had ever heard
or read. I saw my wisdom isolated, and torn in fragments. There came
near me one whom I loved in my youth; one who was dear to me when I
was in my years of prime; and who cherished an attachment for me,
which even death had no power to dissolve. She had passed away. I had
wept over her grave. I had mourned her death as the severest of all
possible calamities. We were united. Nothing but the form of marriage
was wanting to make us one in the sight of the world. We were married.
I loved her as I never loved another. She was my idol; and never was
homage more sincere and fervent than that which I gave her; never was
my soul so willingly captivated as when I enjoyed her affection. Never
was my distress equaled as when I saw her coffined for the grave. Oh,
sadness! thou hast no wisdom for the bereaved! From that day to the
period above related, I had no music like hers to cheer me onward
through the night of my corroded sympathy, nor was there hope that we
should meet on the plain of conjugal affinity which we now enjoy.

In that swoon, I saw her as in the bloom of her virgin innocence. She
came to me and said, “Thomas! be of good cheer, I am with you.”

“Half wise am I to believe in an apparition, or have I lost my reason
that I should see a ghost by my bedside?” I wondered to myself.

“Be not deceived. Do you not see me? Here is my hand, and here the ring
with my name engraved, and do you not know my voice?” she replied.

“Indeed, your voice I know; I know all; but what are you?” may I ask.

“I am your betrothed, your confiding companion. I have watched over
you with more care than you would have deemed necessary, had I been
formally united with you in marriage. I have come now as a spirit to
remove your doubts, and conduct you to a circle where the weariness of
the world will disturb no more.”

“A spirit! a spirit!” I said in amazement.

“Yes, a spirit, a spirit you mourned as dead, is with you.”

“Is it possible? it is not--no, it is not.”

“It is possible. Never question what you know, Thomas.”

“I doubt not my senses, but my sight.”

“Then take my hand, as you once plighted your love to me, and bear me
witness that what you feel is not a delusion, nor my speech a mockery
of heaven.”

I gave her my warm hand, and never doubted again. But, ere the morning
sun had appeared, I passed the portal of death, and saw the neighbors
and friends preparing for the funeral. The minister was sent for.
He came. With uplifted hands he besought God to comfort the weeping
circle; but I saw he had no confidence that his prayer would be
answered. He bewailed death as a curse, and mourned that Adam and all
his posterity had no hope in heaven, only in Jesus. He opened what he
said was the word of God, and read, “There is hope of a tree, if it
be cut down, that it will sprout again;” but what is man, that the
Almighty should call him to a new sphere, he did not seem to comprehend.

As I stood near him during the whole service, I felt moved to say, “Oh,
thou of little faith; wherefore dost thou doubt?” But my companion
said, “He will not believe though one go to him from the dead; he has
Moses and the prophets, Jesus and the apostles, but will he not dispute
their sayings?”

T. Can he dispute what he shall see and hear?

C. And did not _you_ doubt me, Thomas? When I spoke, and when you saw
me, you said, “It is not possible.” Though you saw my hand, and the
ring on my finger, you would not admit my presence. Then you said, “I
doubt my sight.”

T. And will he, a believer in spirits, do the same?

C. He will not deny spirits, neither will he admit what he sees.

T. Why?

C. He will say, as you said, “I doubt my sight.”

T. But will a believer in revelation doubt, as I doubted?

C. A believer in revelation doubts, and will doubt, his sight as soon
as an unbeliever. Both cavil with the only rule which nature has given
them to determine the existence of things, and their relation to each
other.

T. Who, then, are believers?

C. “Hath not God concluded all in unbelief, that he might have mercy
upon all?” All are unbelievers. The minister does not believe that you
and I are present, and hear his speech. He does not believe what we
know, that his belief is unbelief of the truth in many things: so is
his unbelief a denial of the truth in other things.

The minister concluded his service, and my body was deposited in
the grave. I waited to hear the benediction: “Dust unto dust is the
law of nature; but the spirit must appear before the bar of God to
receive the penalty of violated law,” he said, in mournful solemnity.
The circle departed, saying, “he was more charitable than was to be
expected. Paine was an infidel, and what could he do less than speak
what he believed. He was satisfied that the deceased had no eternal
life abiding in him, and it was his duty to warn his neighbors of their
danger.”

I left them, and said, “How long shall it be to the end of these
wonders?”

My companion replied, “The end is not yet. Progressive developments
of wisdom will appear, when the dark cloud of superstition shall be
removed, so that the light of heaven shall not involve those on whom
it falls in the trouble of wicked men. The spirits of this sphere have
waited for the coming of that day, and come it will, when opinions
shall not triumph over facts, and truth shall not be rejected because
it disagrees with the errors of religionists.”

But to return to my exit. When my companion gave me her hand, I faintly
said, “God be praised,” and languished into life. There was no other
spirit near me, when I closed my race on earth. I was not without her
presence a moment, though a short interval elapsed in which I saw no
one. She saw me in my chamber, and she came to conduct me to wisdom
which I had not known. As a dear spirit, I loved her; but when I found
myself where I could see the body I once bore, and the countenances I
was well acquainted with, it was a scene so wholly unexpected, that I
was overpowered with joy, and my whole nature suffused with intense
gratitude to that divine Being, whose name and mercies I had derided
in my weakness and ignorance.

The first object which I saw was my companion. She smiled and said,
“Thomas, thou hast passed over the valley; fear no evil; I am with
thee.” I could see what they were doing with my body, when I was
conversing with her.

It was not over an hour after I left it, till my spirit was conscious
of all that was passing in the house. I saw the woman, who occupied the
house, interested in preserving my features from discoloration, and
bathing my mortal casement with wet cloths. She was not well satisfied
with the physician. He wanted her to ask the minister to make a prayer,
but she refused. He told her it was customary on such occasions to
invite the minister to pray. She said “he would soon need something
more, and I am not in a condition to pay him for his services.” He told
her that he would settle all, if she desired. “I will not make a mock
of the thing,” she replied; “but to tell you the truth, doctor, I do
not believe in praying over the dead.”

The next wonder, which I was permitted to see, was the spirit of my
mother. She was a mother; I was now a spirit, and she came to me, and
said: “My son, my child, I call you, my child. The storm of contention
has passed. The angry tempest is now gone by. Here, my son, are the
realities of happiness. I have labored to make you wise in the wisdom
of nature, but alas! I was not successful, only in a degree. I have
now an opportunity to conduct you where wisdom will be unfolded in
measureless profusion.” So saying, she bade me follow her.

In the mean time, my companion stood by my side, and we both instantly
obeyed. The angel mother led our way to a grave, which was being dug
for my remains. “There,” said she, “is the end of all flesh. There is
the grave of your dust, and though it shall be deposited in it, your
spirit will live forever. Such will be the end of all living. Do you
not hear the workman?” I listened, and the thoughts of the poor man
came up to my spirit in wonderful sweetness, as he moved the shovel
with its load of earth. “Ah!” said he, “there are many who respect the
talents of the dead, but few who care for the living.”

I saw him as he filled the grave. I heard him say, mentally, “No man
liveth and dieth not. I have dug many graves, but where is the man who
will not work when human bodies need a burial? Oh! what would I give
to know that, when my body is wasted in dust, I shall live in heaven.
But, alas! what do I ask? My soul weeps to know what God has refused to
mortals.”

“Do you see,” said my mother, “that nature is true to human good, while
ignorance conceals her worth?”

“I see,” replied my companion, and we went away.

As we left the grave I was well satisfied that the reflections of the
poor man were mournfully true. I was not without misgivings that my Age
of Reason sought not to gratify the mind in its hope of immortality.
I said, “when will the day come that I can make known the truth, and
correct the errors of my work?”

My mother replied, “The world is not yet prepared to hear such news. I
will not wrong the truth by an attempt to reveal it.”

T. But will not a day come when spirits can unfold to mind in the body
the wonders of this sphere?

M. When minds emerge from the darkness of their superstition, and
spirits can control, without wrong to the medium, we can make known to
them the wonders of this world of life; but, while they are controlled
by their superstition, the revealment would subject the medium to
severe penal sufferings, and the execration of all who are not
controlled by us. The people are more tenacious of their creeds than
what is consistent with the safety of such, as will be required to act
in a wonderful manner to overcome their errors. I see, that when Jesus
came, he was not opposed with more violent measures than religionists
are prepared to adopt to suppress whatever contradicts their faith and
practice. But there will come a day when spirits can reveal the truth,
without involving the medium in trouble at the hands of its enemies,
and when the inalienable rights of mind will be protected by the voice
of public opinion. Be patient, therefore, my son; for the coming of
that day will change the gloom of the grave into the joy of immortal
rest. It will come with wonder, and mind will understand that the tomb
is not the home of the soul.

The sun was now sinking behind the western hills. Then I said, “why are
midnight and mid-day alike to spirits? Why is not the rudimental sphere
developed as mind is here?”

“I see you will wonder, Thomas. Are not the night and the day alike
unto God? Does he not make light, and create darkness? Are not light
and darkness the result of causes which harmonize in the well being of
mind in the body? Must not the spirit, wearied with its load of dust,
have hours of repose and rest?”

“Very true,” I replied; “but why do they not see as spirits see?”

“Our vision is not as theirs; when we see, it is because the
undulations of light, falling upon us, are unobstructed by other
things. You will find light without darkness in your path, because
there is more light in spiritual than earthly bodies. Light emanates
from particles of matter thrown off from dense globes in straight
lines, which coming in collision with each other, produce a concussion
in such rapid succession, as to evolve what is called light. The law
of what is called the solar system, governs worlds of other systems. A
ray diverging from the sun meets a ray from earth, which produces what
is called friction among the innumerable particles in their passage
from one point to another. This friction emits a blaze from the two
particles. These wonders are actually transpiring every instant, within
scarcely perceptible distances, so that no darkness can exist when they
occur. There is an ocean of rays commingling in their destined course,
and forced along their pathway by attractive and repulsive forces in
the great economy of nature. Now, it is only the grosser particles,
migrating from one globe to another, that make light to the inhabitants
of the rudimental sphere, while spirits are able to discover light, or,
as I would say, see the friction, or light, emitted by the friction of
lesser rays coming in contact with each other. When the sun is visible
to minds in the body, rays from it fall in direct lines to earth, and
rays from earth pass in direct lines to the sun. When rays pass in
direct lines and meet, the concussion or friction is greater than when
striking each other obliquely. Hence, the greater the friction, the
greater the light. And the nearer to earth the contact of the rays,
the more sensible the effect upon the retina of the human eye. This
accounts for the darkness called night, and the light called day. At
night, the rays, migrating from the sun to earth and earth to sun,
must strike each other obliquely, and at a greater distance from the
eye of man. But spirits are aided by the friction of infinitely more
refined particles of matter meeting the inconceivably more refined
particles of earth, occasioned by the influence of other planets upon
it. As the attractive and repulsive forces are equal to the density,
distance, and magnitude of the several orbs, so are the rays refined;
and you will find that the balances are in just proportion throughout
the immensity of the Creator’s works. We see that refined particles,
or rays, more clearly give light to us, than the grosser particles,
emitted by stronger attractions, do to minds in grosser organs of
sight. Every thing is adapted to its condition. Nothing is unwise in
the order of the divine government.”

But, when we were at the grave, I saw no mind relieved. “Thomas Paine
was an infidel,” said they. “He ridiculed the Bible. He was not moral,
even. He was addicted to intemperance. He lived with a strange woman.
He would not repent, and be converted; and he died without having
experienced religion. He must now atone for his conduct.”

I wished to say, but wishes were vain, “My wrongs were not wrongs of
injury intentional to others. I had erred; and I would, if I could,
have atoned for those errors; but my works were not worse than those
arrayed against me. I saw no religion worth possessing in the creeds
of men. I was not wise, but I could not find wisdom in the doctrines
taught by religionists. My desire was law and justice; but neither were
commended to my judgment, in the forms and ceremonies of the church.
A change of heart was more mystical to me than the mythology of the
pagans. A wise man hath said, ‘wisdom is mine,’ and what he said I
was not ashamed to allow: but I was ashamed to allow what I could
not explain, so that others could comprehend my meaning. I was not
without reverence for good, but what was good gave me some uneasiness
to determine. My rules were isolated, and sometimes contradictory.
Nevertheless, I would attempt to draw up rules which I thought
practicable, and when I saw what was not wise, I was never ashamed to
acknowledge it.”

During the evening of the day in which my body was interred, I was
with my companion and mother, who proposed to visit the house of the
parish minister. I wished not to go, for I was well satisfied of his
feelings. I was about to say so, when my companion resumed: “We may not
refuse crumbs when no more can be had. I see,” said she, “he will not
pray without wrath or doubting; but it is all we can expect under his
condition of mind. He is now waiting to call the family together for
prayers.”

“Then we will not stay long,” I replied.

“No longer than you wish,” she rejoined.

It was a still night. As we neared the house, the work of reading a
chapter was commenced by the servant of the house. She read, with
hurried words, the chapter which was offered her.

“That seems to be an awful lesson of judgment against the unbelieving,”
said the minister, with a sigh. “Oh! what would Paine give now, if he
had made his peace with God? I fear he is lost forever.”

“And why do you think so?” said the servant.

“Because he was a very wicked man,” said the minister.

“Are not all men wicked,” she faintly uttered?

M. Yes: but you know there is a sin unto death, for which even
Christians are not permitted to pray.

S. Did Paine commit that sin which is unto death?

M. I fear such will be found the case. He resisted the Holy Ghost. He
resisted prayer. He was opposed to religion. Alas! he is beyond the
reach of mercy. So saying, he arose, and said, “we will pray.”

He was nearly through with a long prayer, when he called upon God to
“remember all who remember not thee. Remember, Oh God!” said he, “all
who are out of the ark of safety; for we fear thou hast permitted one
of thy works to perish forever. Oh, God! spare thy rod, and let not
thine anger be kindled against thy enemies. Thou hast mercy for those
that love thee, and wilt thou not also have compassion on those who
need thy salvation?” When he had concluded, I heard the servant say to
herself, “Who is my judge?”

I responded, by a gentle impression on her mind, “He will judge others,
but not as he judges himself.”

“It is even so,” she seemed to answer. “I never was acquainted with
Paine,” she said, mentally; “but he was never convicted of any very
great crimes that I have ever heard; I wish others were as good as he.
Then, I should not be scorned because I am poor, and have to work for a
living. May be, it is all right, but I can’t see it.”

My companion rejoined, “Thus it is, and thus it will be, till wisdom
shall come from heaven, gentle as the dew, and free as the air, to
chase away the ignorance of a deceived world. Never will mind rise up
in the vigor of wisdom, till celestial light shall dissipate the wrongs
and woes of misguided mind. I have seen the mind of man groaning in
despair, and no one to lift the burden from his soul. I will not mock
my inferiors, nor envy my superiors; but I will lead you, Thomas, to
a fountain where no impurity can be seen, and where you may bathe in
water without shore or bound.”

“But where do we go?” I inquired.

“We go where the weary find rest, and the conflicting antagonisms of
human society disturb no more. We go where the pure will never become
vitiated with wrongs, and where rivers of light roll on, refreshing the
mind forever. We go where nature is understood, and her laws obeyed.
We go where truth is wisdom, and where no mockery of duty answers the
call of need. We go where we wish, and when we go, we will not cease
to remember that our return will be cheered with music, vibrating in
harmony with human redemption from the whirlpool of angry waters. We
will not tarry among the wrongs and evils of a mourning world, but we
will visit a wonder away from human cares, where order and harmony are
appreciated, and spirits concentrate to admire and glorify the Ruler
of unnumbered worlds. There is a world you have not seen, a music you
have not heard, a joy you have not experienced, where the storm of
contention lashes not against its shore, nor the groans of distress
reach the borders of my spirit home.”

We went in company. But, at every step of our journey, I saw new
wonders, which I propose to write, with the consent of this medium,
for the instruction and enjoyment of those who must ere long become
travelers over the same road, to a wisdom which none but celestial
beings enjoy. Therefore, wonder not who writes as you read; for my name
will be now recorded, as with the pen of a ready writer, by whose hand
I am permitted to subscribe myself,

                                                           THOMAS PAINE.




CHAPTER II.

INTERVIEW WITH WM. PENN, AND PAINE’S CONVERSION.

  Pleased with his new life--Recognition of rudimental
  associates--Reason why Paine’s writings were unpopular--His
  opposition to revelation considered--Penn makes an effort to show
  Paine his error, but was defeated--Error acknowledged--Strife about
  opinions condemned--Nature is never contradictory, but just--All
  wrong induced by ignorance--Remedy for wrongs--Wisdom peaceful--The
  will of resistance--The principles of nature enforced--Education in
  wrong the cause of wrong--Non-resistance advocated--Penn takes him
  to a temple--Enters an arch-door--Initiation into wisdom--Assumes
  an obligation--A new song is sung--Receives a lesson--Description
  of the temple--Name recorded--A book opened--Banner unfurled--Words
  on the banner--Explanation of justice, wisdom, progression, order
  and harmony--Duties enjoined--Charge of the master--Emblems
  explained--Master and servant--Freedom of servants--Obedience to
  nature demanded--Implements of masonry--Proof of masonry--The
  High Priest instructs--The book opened and read--Interpretations
  forbidden--Repentant mind--Conducted to the inner court--The white
  stone--Name changed--Receives a new baptism--An anthem and ode were
  sung--The temple by whom made, and its pillars--Hears a wail of
  sorrow, and prepares for a mission.


When I saw the wisdom of my new sphere, I was delighted beyond the
capacity of human expression. I was not wholly a stranger in my new
life, for I found a great multitude of spirits whom I had known in the
body. I saw minds venerable while in the rudimental state. I was well
acquainted with George Washington, Benjamin Franklin, Richard Rush, and
many others. I saw spirits teaching them lessons of wisdom. Then, I
wondered.

“Why wonderest thou,” said a friend? “Thou hast not yet seen what thou
mayest see, when the clear light of this world of beauty shall remove
the darkness from thy vision.”

THOMAS. And do I not now see more than I can comprehend?

WILLIAM. Truly, thou seest what thou dost not comprehend, but thou
canst comprehend even more, when thy wisdom shall be increased. I was
thy senior in life, but thou knowest my history, in the settlement of
Pennsylvania.

T. Indeed, this is none other than William Penn--the mind who never
drew a sword to gain a victory, or repel an enemy.

W. I am William Penn; I have watched thy course, Thomas, and I have
sympathized in thy efforts to rid minds of superstition and priestly
rule; but thou seest now that thy labor was not successful, because the
wants of nature must be supplied. Hadst thou not attacked what the mind
wants--the hope of the soul in a future sphere--thou wouldst not have
found more opposers than sympathizers; mind must and will strive to
satisfy its own wants. This is nature; and what is nature, thou didst
fight against.

T. But my weapons were not malicious.

W. No; thou wast not malicious, but thou didst what thou wouldst not do
again, as thou seest now. Thou wouldst not write against revelation,
because thou seest that revelation is true to human wants, and is the
bread of the soul. Many things thou hast truly said, but what thou hast
truly said, will lose its power for good, because it is found in bad
company. I sought to make thee know wherein thou didst err; and, on
one occasion, when thou hadst written a work on priestcraft, I verily
thought I should succeed in my endeavors; but I saw thee take a book
from thy library, which turned thy mind from the impression I gave thee.

T. I see my error; but how could I see otherwise than I did, when in
the body?

W. Hadst thou, Thomas, studied opinions less, and nature more, thou
wouldst have seen that nature never contradicts its own wants. It does
not deny itself. What nature wants, nature provides. Human opinions
were objectionable to thee, because they conflicted with nature and
each other; so with thy works. Thou wouldst battle with others, because
their opinions were irreconcilable with nature, and yet thou didst
offer thy own, though exposed to the same objection. They saw thy
errors, as thou beheld theirs. When wise minds would correct, they
should adopt such rules as will not be objectionable when applied to
them. I saw thee, as I saw them, striving for mastery. In this sphere,
spirits never quarrel. I was more fortunate; my aim was peace, and my
success is well known.

T. How will you control, when minds are wilfully ignorant and blind?
My wisdom sees only that force must repel force, when individual or
national rights are invaded. I will admit that kindness has great power
over some minds, but not to overcome the selfishness of despots and
tyrants.

W. Thou wilt see, Thomas, that what is nature, is not contradictory.
I see that nature is just and true to all. I see that minds are not
just and true to nature, because they are improperly cultivated. It
is not natural for minds to fight each other. It is inconsistent with
nature for one mind to control another, so as to wrong him--wrong
both. Nature is well; but the wrong consists in not obeying her voice.
No mind is wilfully ignorant or blind. The will is induced, sometimes,
by ignorance and blindness. All will of wrong is induced by want of
knowledge to perceive the injury it will occasion to the possessor
and others. No mind can will what is seen will produce its own
unhappiness, because it seeks its own good. To seek unhappiness would
be inconsistent with its nature. To do wrong is to seek misery, because
wrong induces misery. Ignorance is the father of misery, for it guides
the possessor in the path of folly. When national or individual rights
are invaded, it can only occur as ignorance misleads the invader.
When human duty is not neglected, the invasion can not be made. Thou
knowest, Thomas, that nature is good and just. Thou seest a chord of
sympathy binding all minds together. This is nature. Teach minds this
lesson, so that it shall see its relationship to mind, and it will not
invade the rights of others; because such invasion would induce its
own misery--a thing the mind must naturally dread. Had the millions
which have been expended in war, been applied to the instruction of the
ignorant in the philosophy of peace, little necessity would ever have
existed to correct error with other errors, among which the wrong of
war ranks foremost. The selfishness of despots and tyrants, would not
exist under such a state of wisdom.

T. But we must take things as they are, and govern them accordingly.

W. I would not have thee take others as they are not, Thomas; but I
would have thee understand, that the wisdom of this sphere is peaceful,
and not compulsory. Thou seest no collision of minds, or disturbance
among spirits. The government, which controls minds here without
force, is a government more perfect than that thy mind justifieth.
No spirit can be improved by evil. Evil is repugnant to its nature.
Force against force is evil, because mind must harmonize with mind
to be happy. The conflict of two minds is a disturbance of nature’s
law, and whatever is a disturbance of nature’s law, is attended with
consequences incongenial with happiness.

T. That is true; but when minds are ignorant of the laws of nature,
ignorant of the relation of mind to mind, and the essentials of bliss,
they will trample on the rights of each other. Under such a condition
of things, is it not wise to restrain by force the unwise and brutal?

W. When minds are ignorant, they should be instructed. Nature demands
this; and what nature demands, mind has no right to withhold. Indeed,
nature disciplines minds who withhold obedience to her laws. Mind
tramples on the rights of mind, because it is ignorant; and it is
ignorant, because it has not been instructed, or received instruction.
It is no difficult task for mind to receive instruction, nor is it
unpleasant to give that which has been imparted. I would have thee
understand, that this lesson can be taught to mind, ere it will need
force to control it. Nature itself would do this work, were it not
baffled by cruel and unwholesome precepts. It is false education which
disciplines the mind, so as to make coercive measures apparently
necessary in thy mind. Mind is educated in wrong by precept and
example, and then coerced by another wrong to control it right. It is
cultivated in wrong, and then compelled to suffer for the wrong. Better
far that all minds were uneducated, than have them educated in wrong.
Education in wrong is what most afflicts thee. No mind need stumble
for the absence of light. No mind will stumble, unless it walk in
darkness. Let them see before they walk, and they will not fall. No
force is necessary to control those who see, in order to keep them from
falling; neither is force required to prevent invasion of another’s
rights, under the light of nature. I see nothing which wrongs any mind,
where no force is exerted. It is force against force which wounds. The
wound is an evil. It is an evil which force against force has no power
to overcome. If thou wouldst have others do right, thou shouldst not
do wrong thyself. Resist no good to thy friend, or thy enemy; and thy
example will not provoke an invasion of thy rights. If he take from
thee thy coat, give him thy cloak also; for, in so doing, thy example
will lead him to return both, if thy want be greatest. He will soon
recognize thee as a giver of good things, and thy gifts will lead him
unto repentance. He will not steal from thee because thou givest, and
there are none who prefer to steal, when they are supplied by gifts.
None will fight, when they have what they desire without it. None will
do wrong, when the wrong discloses no advantage. Study right, Thomas,
and right will not wrong thee.

T. But will not your precept lead the ignorant to expect forbearance,
and abuse your generosity?

W. It will lead mind to acknowledge, that what will do them good is
not an evil. It will do more. It will correct the errors into which
they have fallen by wrong precepts. It will not make them abuse my
generosity, but disabuse themselves of their own wrongs. Thou knowest
what was not done, even by barbarians. When I saw the red man, he never
lifted his war-axe against me, nor my friends. He knew I would not
abuse him, and he could not abuse me. But he could do wrong to others.
He could slay them without remorse. Canst thou explain the reason?

T. The reason explains itself. I know you was successful; but was not
your success owing to your well regulated treaty stipulations?

W. Undoubtedly, my engagements were honorably fulfilled, as they were
honorably made. I would not wrong a mind, and then require that mind to
forbear. I would have all do right; and when mind does right, it need
fear no evil. Resistance to the injury of another, is not right, and
what is not right, would’st thou recommend?

T. No: but when savages invade, or tyrants oppress, I would resist
their misrule.

W. Thou hast well said; but how couldst thou resist more effectually,
than by acts of generosity and friendship? Resistance with force
against force, is encouragement to wrong. It provokes others to do
wrong. “Overcome evil with good,” is not resisting evil with evil.
There is only one way, Thomas, to do good, and make enemies friends.
Minds, wishing peace, will find it with less sacrifice in well doing,
than in evil doing. All strife has cost even the victor more than he
ever obtained. All wisdom, in this sphere, will show thee, what is not
appreciated in the rudimental. I see wherein thou hast erred. I will
change thy wisdom, that thou mayest sit down in a circle where mercy
flows like a cooling stream to refresh the plants of heaven. Come thou
with me, and I will do thee good.

He led me where I saw a light exceeding the brightness of a thousand
suns. I saw a door opening a magnificent temple, arched as it were,
with stones of the most beautiful workmanship, and clear as crystal.
When we reached the arch-way, he said:

“Friend: Art thou prepared to do the work required of thee by the
Master of this building?”

T. And what is that work I am required to do?

W. Enter upon thy apprenticeship, and obey thy Master.

T. That I will do, in all reasonable commands.

W. But thy reason is not required, till thou art instructed by the
Master to reason with wisdom to guide thee.

When we had passed the first arch, I was reflecting on my pilgrimage,
which was so strange and new, that I felt my soul overcome with the
mercy of heaven. But my guide aided me onward. On entering the second
arch-door, I was hailed by a workman, who said:

“Whence comest thou?”

My guide responded, “From Edom.”

WORKMAN. Hast thou brought a stranger with thee?

GUIDE. A stranger has called to serve as an apprentice in thy charge.

W. Hast thou examined the passports, and dost thou know his integrity?

G. I have examined all, and find him worthy of our confidence.

W. Then, wilt thou proceed to the station where wisdom will be
unfolded, and his duties and obligations made known.

As we proceeded, an ode was sung by a great multitude. It was unlike
any thing I ever heard before. There was a softness, a melody in the
strain, that fell upon my mind with angelic loveliness, and I wondered
why I was admitted into a society, where all was peace and harmony,
and no discord grated the ear of worthy and tried servants, in this
sanctuary of heavenly wisdom. As I wondered, I heard a voice saying:
“What man hath rejected, that thou hast found. I saw thee a stranger,
and took thee in; naked, and clothed thee; sick and in prison, and
visited thee. When thou goest hence, bear this lesson in thy mind, that
good may come unto thee from the good thou doest unto others of thy
fellow servants, who may need thy aid and sympathy.” Then, I heard the
multitude say, “Amen.” “Amen,” I responded; and as I spake this word, I
found my voice had changed. It fell so sweetly from my lips, that I was
surprised at the sound.

My guide then proceeded to instruct me, that this temple was none other
than a miniature representation of nature. “It is a building of God,”
said he, “and here is thy home. Here mayest thou worship, here bring
thy gifts, and consecrate thy vows upon the altar of spirit progress,
in the eternal realities of knowledge and virtue. Here pour out the oil
of consolation for the bereaved, and here serve God by doing good to
those who need thy assistance.”

I saw my name written in the record of eternal life; and I was rejoiced
when my errors were corrected. When I was instructed, I saw my
resistance to truth overcome, and when I found how my own wrongs were
remedied, I saw how others might be reclaimed.

The temple was inlaid with gold. I saw a mind standing, with elevated
wisdom over his head, and at his feet were sitting students of nature,
who received instruction from him. In his right hand he held a book,
and in his left a banner. The book was opened, and the banner unfurled.
“This is not made with hands” said he, “but came from Mount Horeb,
where the everlasting covenant was given to the children of the Most
High. Advance stranger, and receive the blessing which thou hast
refused in thy unbelief.”

I stepped forward as if drawn by an attractive power to do what was
required, when he placed the book in my hands, and said: “Receive
this Revelation with meekness, and make it thy study. Thou hast
ridiculed without reading; read now without ridicule. Turn thou not
from its light, but when thou readest understand. Seek not thy own
interpretation, but let wisdom conduct thee in candor, to add nothing
to or take nothing from what thou hast no right, and which is not thy
own.” The mind then sat down.

I next saw the words on the banner. It was a beautiful banner, filled
with gems and devices; and when I saw it, I read the words, “Justice,
Wisdom, Progression, Order, and Harmony.” Beneath it was written,
“They shall beat their swords into ploughshares, and their spears into
pruning hooks.”

My guide then said, “Understandest thou what thou seest?”

What will you say, I inquired of Justice?

G. Justice is not cruelty, but is doing what benevolence requires. When
thou seest a mind whom thou canst aid, and unto whom thou canst render
assistance, be it thy friend or a stranger, then be just to the law
which makes thee and him companions, and recognizes the deed of mercy
as a deed of good to thyself. If he fall by the way side, because he
can not see, then take him by thy strength, and bear him where he may
rest. Put thy hand upon him gently, and say: “I will not forsake thee
till thou canst aid others as I will aid thee.” Let him want nothing,
and justice to thy needy friend will be satisfied.

T. What is Wisdom?

G. Wisdom is wise. It is wise to relieve want. It is wise to do good.
It is wise to understand thyself, to know thy dependence on others, to
see the wisdom of God in his works and wonders. It is wise to act, to
say, and to wish well toward all mind. It is wise to speak the truth,
to utter nothing but the truth, and to oppose nothing which is good.
It is wise to love, as we see love begets love. It is wise to learn,
because what thou learnest of wisdom will add to thy circle of bliss,
and the bliss of others, when they are taught of thee. It is wise to
co-operate in harmony with the thousands who saw thee in need, and
aided thy welcome within these courts. It is wise to obey the Master of
this house; for in so doing great good shall be thy reward, and thou
shalt wear a crown which the ignorant may envy, but can not pluck from
thy head.

T. What is Progression?

G. Progression is the expansion of thy mind in the wisdom thou mayest
receive from instructed minds around thee. When thou doest good, it
is wise; and as thou becomest wise, thy wisdom will swell thy mind
with the luxury it gives. Thou knowest from what thou hast seen, that
according to thy works of well doing, so shall thy measure of bliss
be. If thou wouldst do more to benefit those who need, thou must be
found faithful unto the instruction thou receivest, and then thou wilt
be prepared to discharge thy trust with honor to thy station, and with
satisfaction to thyself.

T. What is Order?

G. Order is law. Law is immutable and universal. When I say, Order is
law, I would that thou shouldst understand that it is obedience to law.
Disobedience is disorder, and disorder is anarchy. Thou wilt see that
nature is obedient unto law. Planets and suns, and systems of suns and
worlds, are all obedient to law. The least disturbance might work a
disorder, which no mind less than the Creator could possibly control.
As thou beholdest order in the natural world, so let it be thy aim to
observe order in the society into whose charge thou hast committed
thyself.

T. What is Harmony?

G. Harmony is what we mean by social sympathy. It is congenial with
order. It is union of minds. It is wisdom in unity of minds. It is
sympathy of thoughts and works. It will not divide and distract,
convulse or disturb the social enjoyment of the circle now assembled to
witness thy progress in the knowledge of the truth. Thou wilt not do or
say what will not be upheld and understood by those whose integrity is
vouchsafed to defend thee in the cause of social refinement and peace.
Hear, now, what thy Master sayeth unto thee from the throne of mercy.

M. Inasmuch, Thomas, as thou hast advanced to this temple with the aid
of thy guide, and hast entered the courts of the glorified circle of
this sphere, thou mayest ask what seemeth good to thee.

T. Then, I would inquire, why are those words placed on the banner
which I see in your hand, and which seems to indicate the end of
collision among minds?

M. Thou hast well judged. The sword and the spear will be converted
into useful implements of industry, and the banner thou seest wave in
glory over the world of mind. Thou wilt not wonder when thou seest
the wisdom which thy progress will unfold to thee; for as the sun is
true in its relation to the planets revolving around it, so will the
prediction thou seest be verified, and nations shall learn war no more.
As thou hast been instructed, so shall thy followers be, till wisdom
shall unite all minds in harmony, and order save spirits in weakness
and ignorance from their disorder and shame. Then will minds see a
victory without blood, a harmony without force, a justice without
cruelty, and a wisdom without folly.

T. But when shall these sayings come to pass?

M. That is thy work, as it is ours. Thou must know that what is thy
work, thou must not require others to tell when it will be completed.
According to thy labor and thy skill, so shall the work prosper in thy
hands. But if we are negligent, so shall the day be, in advancing upon
mind.

The guide then took me by the hand, and said: “Now thou art introduced
into this company, it will be thy chief desire to remember the
instruction thou hast received, and follow the counsel which thy
seniors may impart to thee. Thou seest many things here, and many
more will be revealed to thee, so that thy life will not be idle, but
will be devoted to the lessons as they will be given thee. I will now
introduce thee to a friend, who has a charge to give thee.”

Leading me to the right a few paces, he said: “This is the Master whom
thou wilt hear; and as thou hearest, so do ye.”

M. My son; hear the counsel of a father, and forsake not the law of
thy mother. These many years have I presided over this circle, and my
children hear my voice. They revere my advice, and yield me honor by
obedience. At my table thou wilt sit, and receive the bread thy mind
will need. Here, we welcome thee from the tears and woes thou hast
seen, and here shall thy mind be satisfied with the abundance of mercy
received and enjoyed by all of us. But, when thou shalt go on thy
mission, bear the banner thou seest, and the glory of that banner shall
wave over the world with the smile of peace. Thus, thou wilt see thy
reward in the work thou wilt perform for the good of mind in need.

When the Master had concluded his charge, my guide said: “No mind can
receive instruction without a teacher, and no mind can teach the truth,
unless he be taught. If thou wouldst advance, Thomas, in the knowledge
of this sphere, thou mayest understand that thou wilt apply thyself
with all diligence to the work before thee. And in order to make thee
acquainted with thy care, I will proceed to instruct thee in the use of
those implements, which are necessary to expedite the work devolving
upon thee.”

He then took a chisel and mallet, and said: “Some minds are rough, and
need thy labor to remove the uneven surface. Take thou this chisel
and mallet, and when thou findest a rough stone, which thou seest can
be made smooth, then let thy strength be expended upon it, even as
we have sought to make thee serviceable in this temple, by removing
the roughness of thy mind. As thou seest we have done thee no harm by
rendering thee more beautiful, and better adapted to thy position in
this edifice; so mayest thou work to render others what we have made
thee. But to aid thee in thy labor, thou shouldst take this square and
plumb, so that thou mayest try the stone, until it squares with this
rule, and works with this line and plumb, when thou wilt see its use
in the temple for which thou hast prepared it. I have now given thee
thy directions, and trust thou wilt shew thyself a workman, who will be
faithful to the trust committed to thy charge. What sayest thou?”

T. Thou wilt find thy servant faithful in all things. But may I know my
Master?

G. One is thy Master, but many are thy fellow servants. He who controls
as a father controls his children, by the voice of kindness, is thy
Master, and we are his family. Dost thou not know who controlled thee,
and made thee obedient? He is thy Master. The mind that controls
others, is the Master of those whom it controls, while those who are
controlled by him, are servants to obey his will. The Master is as the
servant, and the servant as the Master in the work required of thee. We
may not be controlled as slaves are controlled, nor yet as slaves are
worked; for our Master is not a tyrant, but a co-worker with us in the
good of all. He rules with attraction, as the sun rules the planets. He
rules with wisdom, as he has received wisdom. Force has no authority
here, only as an attractive principle to hold the workmen in a desired
position--a position for which they are fitted.

T. When we serve one another, we are servants, I suppose.

G. We are servants of good to them. But when we serve ourselves by
their industry, we serve them as slaves are served. Thou wilt see we
are free, and yet servants of many. Dost thou see the eagle perched on
that banner?

T. I see. He cries, “Many in one.” Many may be one, and one many.

G. Truly, Thomas. Many may not be in one also. Thou hast seen many
oppress the few. Thou hast seen the few victorious over the many. I
know thy course against tyranny. I saw thee when a stripling, in the
cause of freedom, but thou wast not as thou seest now. Here freedom
is not oppression by force. No mind will say unto thee, “go, and thou
goest; or come, and thou comest;” because it is his will, and not
thine. Here, thy Master’s will is thy will, and what is thy will that
thou doest, as thou art required. When thy Master and thou agree in all
that thou doest, thy freedom is what slaves do not enjoy, nor is thy
servitude the bondage of slavery.

T. What rule will make him, thou hast called Master, a master over the
workmen?

G. The same rule, or law, which controls the material world. As the sun
controls the system of orbs that revolve around it by its attractive
power, so it masters or controls them; and yet thou seest no inharmony
or disturbance, no resistance or oppression from the authority it
exercises. It is control, as we would have rule exercised over
minds. Nature is free; and what nature justifies, that thou wilt not
disapprove.

T. Can I not wrong nature and myself?

G. Thou canst wrong thyself by denying the laws of nature; but thou
canst not do what thy mind forbids thee. Nature is denied, when
resistance to attractive power is seen. Nature is disobeyed, when
oppression denies the freedom which we enjoy. Thou camest to these
courts because thou didst desire more wisdom. No force was necessary to
bring thee here. No resistance didst thou offer to the pilgrimage thou
hast made. Thy will was as free as air, and when thou didst come, it
was control which brought thee. Thou wast drawn by affinity, by law of
rule and power over thee, so that thy coming was as free as thy will,
and thy will was as free as thy coming. Thou wast drawn, and drawn
as thy desire sought. When thou seest, as thou wilt see, the harmony
of this temple and its just proportions, thou wilt not wonder at its
arrangement, nor need instruction to displace thy errors. If thou
wouldst be wise, let not thy prepossessions forestall thy judgment.

T. But what must I do with these implements of industry?

G. Take them in thy charge, and with them this compass, to aid
thee in thy work. Remember, also, that wherever thou goest, these
thy implements shall be a sign of thy masonry, and thy work thy
recommendation among thy fellow servants. As thou hast received them at
our hands, so use them as not to abuse the purposes for which they were
intended.

T. Have I no one to commend me, but these tokens of my profession?

G. These tokens will reveal thy work, which thou hast received, and thy
work will not dispute the use of the implements. Thy name will be known
wherever thou goest, because thy works will follow thee.

T. When I go hence, unto whom shall I go?

G. Thou wilt go as thou seest need of thee. Thou wilt see need of
thee where thy work will adorn the uncomely things with the beauty
and usefulness of this sphere of wisdom. Thou wilt reveal with thy
skill the hidden beauty of deformity, and develop the intrinsic value
of mind, concealed beneath the rubbish of error and wrong. Let thy
dexterity and moderation be known by thy works, so that the whole
building of God may resound with shouts of joy.

When my guide had aided me thus far, he said: “Now, Thomas, thou wilt
turn thy face to the left, and receive a lesson from the High Priest of
this temple.”

I turned and walked about four or five paces, when he said, “This is
the High Priest. He has a message, and will now aid thee in thy duty to
those with whom thou wilt henceforth be associated. Listen attentively
to what he may say, and let thy mind be opened to the words which he
may speak for thy benefit.”

As he arose, a mind said to me, “Kneel.”

“Why so?” I inquired.

“This is the order when he speaks.”

I knelt, and he proceeded: “Thomas, wouldst thou understand more of the
mysteries of this company?”

I responded, “What is useful, I would not refuse.”

P. Open then the book, and read.

I opened the book, and read: “What man, having an hundred sheep, if he
lose one of them, doth not leave the ninety and nine in the pasture,
and go after that which is lost, until he find it? And when he hath
found it, he layeth it on his shoulders and rejoiceth; and when he
hath brought it home, he calleth his neighboring friends, and saith
unto them, Rejoice with me; for I have found my sheep which was lost.
I say unto you, likewise, that joy shall be in heaven over one sinner
that repenteth more than over ninety and nine just persons, who need no
repentance?”

P. Thou hast well read thy lesson. Dost thou wish an interpretation? I
see thy mind responds, nay. Thou hast well said, nay. I am not here to
interpret what thou understandest, neither would I have thee undertake
to do what that book forbids thee. Shouldst thou wish for more light,
thou wilt not find it without a revealment be made to thee. What is
revealed, is well, and what is not revealed, thou wilt not find by any
interpretation which thy wisdom may see fit to place on the words of
another. Thou mayest interpret thy own words, but thou hast no right to
disturb the words of another, lest thy interpretation be taken for the
wisdom which instructs thee.

T. How then am I to understand this book?

P. Thou wilt understand, thy duty is not of thy own construction of
what is required by the just rule thou hast received; for the book will
serve thy harmony and peace far better without interpretation, than
with it. Thou wilt see that angels do not need minds, who are lower
than themselves, to interpret what is above themselves. When thou hast
dispossessed thyself of errors forced upon thy mind by education, thou
wilt not need a commentary to aid thee in thy duty. Hast thou not read,
and dost thou need an explanation of what thou hast read?

T. I need no explanation of that passage.

P. Truly, and when thou wilt read other passages, as thou hast read
that, then thou will say of such also, I need no explanation, because
thou will be guided by such impressions as will unfold to thee the
beauty thou seest in the pasage thou hast read. Thou seest the
prediction verified in thy presence. Thou hast repented of thy sins,
and thy repentance has brought thee to these courts to receive the joy
of well done, good and repentant servant; enter thou into the joy of
thy Master, and sit down with us to this banquet of good things.

T. I accept the offering, and trust I shall prove myself worthy of the
society whose kindness is a sufficient protection against the sin of
ingratitude. But will any mind go with me on my mission?

P. When thou goest, then thou shalt have company; but obligations are
yet to be made known to thee. Thou will not depart until thou hast
received thy passports.

T. And from whom may I receive what is lacking?

P. From the mind who has recorded thy works. The guide will now
conduct thee to the inner court of this temple where thou wilt receive
thy passports, and from thence thou wilt go on thy mission with thy
companions, who will aid thee and co-operate with thee in doing good to
thy fellow servants whom thou wilt bless with the blessing thou hast
received from this visit.

The guide said, “Follow me.”

I went. He conducted me to a circle whose countenances glowed with
continual brightness, and whose voices were sweeter than the Æolian
harp. As I advanced into a large area in the center of a magnificent
court, I saw a light streaming from heaven, and a cloud of wisdom broke
upon me in ineffable glory. So great was that light, and so dense was
that glory, that I was uplifted like a bark on a wave, but not to sink
in despair. As I rose, I continued to rise till my soul was willing to
view the height and depth of a mercy that never shuns misfortune, or
conceals bread from the hungry. “Here rest, Oh, my soul!” I said to
myself.

G. Why dost thou rest? Art thou weary with thy progress?

T. I am not weary, friend, but my mind is lost in the grandeur.

G. Thou hast well said. Remember, now, that thy elevation to this
position was not of thyself, but of that cloud of mercy which bore
thee, and on whose bosom thou surveyest the pilgrimage thou has made.
Thou wilt also remember, that thy servants from whom thou hast received
instruction, have uplifted thee by their strength, so that thou mayest
see what thou now beholdest. In due time, thou wilt be permitted to see
other things.

Stooping down, he gave me a white stone with a new name therein,
which, said he, “no man knoweth but he that receiveth it. This is thy
passport, and unto whomsoever thou shalt go of thy circle, they shall
bid thee welcome; and thou shalt not take with thee scrip, nor purse,
nor two coats, for thy garments shall not tarnish, nor thy mind perish,
because thou art denied sympathy and friendship.”

I received the white stone with the new name therein, and when I saw
the name, I wondered at its meaning.

G. Thou needst not wonder, Thomas, for what was thy name in thy
infancy, thou canst not bear with thee into these mansions of light and
peace. Thou wilt, henceforth, answer to thy new name in this circle of
wisdom. Thou wilt now return with me, and when thou returnest, offer
this passport to thy Master, who will explain some things to thee why
thy name should be changed.

We returned. The cloud of mercy shone as brightly and gloriously when
I descended, as when I ascended. I then gave the Master the white
stone, when he said: “Thomas was thy name in infancy. In infancy thou
didst not remain. Thou hast grown to the stature of a man. When thou
wast a child, thou didst speak as a child, and understand as a child;
but now thou art become a man, thou shouldst put away childish things.
Henceforth, let not thy name be called Thomas Paine; for thou wilt not
answer to a name which misrepresents thy true character, since thou
hast found favor which has instructed thee to call no mind, ‘common or
unclean.’”

T. Am I then to be called by a new name?

M. Thou shalt be called by this circle a new name, which thou seest in
the white stone thou hast received.

T. And wilt thou read the new name?

M. “Contentment.” Such is thy new name, because such is thy condition.
Thou hast sought for light and perfection in the degree of this circle,
and as thou hast found, so thou art contented with thy finding. Thou
wilt not answer to any other name, when thou respondest to the call of
thy fellow servants. In thy infancy and childhood, thou didst call mind
“common and unclean,” but now thou wilt do so no more. Thou hast seen
that thy mind was as thy fellows, but wisdom has shown thee that what
thou hast denounced as “unclean” in thy works and by thy words, is not
as thou hast said. No unclean thing can enter here, because light and
purity will cleanse the immortal mind from the impurities of worldly
wisdom and ignorance.

T. But should I retain my old name when I converse with other circles?

M. Thou mayest answer, but when thou answerest, let thy signature be
without dissimulation. Shouldst thy friend recognize thee by thy infant
name, thou mayest respond; but when thou meetest a mind of this circle,
thou wilt be hailed by thy new name, and respond to its announcement.

T. Then a new baptism may be necessary. When my infant name was
bequeathed, I was baptized. Ought I not now to receive a new baptism?

M. Thou wilt proceed to the High Priest of this circle, who will answer
thy question.

The guide conducted me again to the chair of the High Priest, who said:

“I heard thy inquiry, and thou wilt listen to my answer. Thy baptism
was not of wisdom, but of water. When thou wast baptized, thy mind was
not affected. The outward man only became the subject of purification.
Now thou art introduced into this circle, thou wilt be taught to
put away childish things, and consecrate thyself to the work of
benevolence. To aid thee in thy work, I will impress thy mind with the
spirit of this circle; yea, I will baptize thee in a fountain, which
comes like a pure river of water from the throne of wisdom. Reach
forth, oh, God! from courts of more than mortal glory, the oil of
gladness, and let thy servant be washed in the stream of thy mercy.”
Placing his hand upon my head, he said: “The wisdom of God be upon
thee, and give thee peace.”

When his hand rested on my head, I saw a stream descending from
wisdom’s holy court, gentle as the dew of evening, and clear as the
mercy of God. It came like water in the rising tide, and overwhelmed
my mind with a flood of living light. I saw the stream, and the stream
carried away the question of baptism, and left me pure from all doubt
of its character.

“Thou understandest,” said my guide, “that water baptism is for
infancy, while the baptism of wisdom, which thou hast been permitted to
receive, is for minds of understanding. This is the baptism of truth.
This is the stream of divine grace. This is the water of life. This
is the flood which shall never pass away. This is the sea without a
shore; and Contentment will receive wages. Contentment is satisfaction
with reward; and when thou goest hence, thy reward will be with thee
forevermore. Thou wilt now rest with us.”

When the guide had ended his saying, there came a song of sweetness.
The whole circle joined in one melodious anthem of joy, which was
followed by an ode of order. The words were words of sympathy. They
touched my feelings. I saw what was my delight, a society where
brotherhood was no unmeaning expression. I had found a kindness which
no mortal can understand while in the body. I found a society unlike
any thing on earth. It was a society, linked in union by an immortal
chain. It was a home, where there was bread enough, and to spare. It
was a temple not made with hands. It was made by the Grand Master
Builder of heaven and earth. Its pillars were holiness and truth, and
its “chief corner stone,” wisdom without imperfection. I saw what no
mind can see, and what no language can express, in this temple. There
were emblems of order, emblems of honor, emblems of brotherhood,
emblems of wisdom, emblems of peace, emblems of innocence, and emblems
of victory.

When my guide saw my mind contemplating these wonders, he said, “Thou
wilt bear with thee the impress of these emblems on thy mind, and thou
wilt see thy reward in the obedience which will be expected of thee.
Soon thou must go with me. The wail of misery invites our aid. Thou
wilt do thy pleasure.”

T. My pleasure is to do as thou hast said. I will not refuse thy
command.

G. No; as it is thy will.

T. As it is thine also.

“As it is of this circle,” said the Master.

“Even so, Amen,” responded the High Priest.

“Friends, when ye shall return, bring your friend, without money and
without price.”




CHAPTER III.

THE LANDLORD AND THE COTTAGE MANIAC.

  The Cottage--Landlord impressed--Efforts of spirits--Maniac threatens
  his family--Landlord advises to send for the minister--Wife wants
  a doctor--Iron moved by a spirit--Nobleman and Mary confounded by
  the sounds--Attributes the sounds to satan and witches--Becomes
  agitated--Boasts of English courage--Gives Mary a half crown--Sends
  for a physician--Maniac grows more ill--Tea and sugar bought--The
  doctor comes and prescribes--Aid promised--Curate required to pray
  at his home--The maniac dies--Grief of Mary--Parental counsel at the
  time of her marriage repeated--Her husband buried--The family taken
  to the Alms-house--Affecting conversation between the mother and her
  son--The overseer questions Mary--Oppression of the poor--Voluntary
  and involuntary servitude explained.


There were works which no mind can comprehend, revolving around our
heads, when we left the arch-way. “I am not a medical mind,” said my
guide, “but do you hear that groan of distress?”

I replied in the affirmative.

“To the house of need, then will we go,” said he.

When we reached the cottage, I saw the mind was frantic with despair.

G. Yea; and thou seest the cause.

T. Truly, but who shall believe our report?

G. Thou wilt not say, but do as thou canst to aid.

This cottage stood near the Thames, and about six miles from London.
The mind of the almost distracted man, was writhing in the agony of
death. The family of children were weeping beside the mother, who was
sitting at a little distance from the couch, on which the invalid
rested. I saw no other company present. They were not affluent, but
depended upon their industry for subsistence. Near by, lived a lord
of the heritage, who rode in livery, and fared sumptuously. He was
apprised of the dangerous illness of his servant, and knew the wants
of the dependent family. He came not near, but his wife sent a few
necessaries by another servant, whom we saw leaving the cottage as we
entered.

“There is wretchedness here,” said my companion.

T. Truly; but what can we do to mitigate the evil?

W. We can do what we can, and what we can not do, will not be our
fault. Thou mayest go to the landlord, and impress his mind to come
here speedily.

I went. He was viewing his farm. It was a smiling season. The luxuriant
foliage of nature was never more picturesque. The wild birds were
chanting their melodious sonnets, and the lowing herds were grazing
on the fertile field. When I approached him, he was meditating upon
the probable income of his estate. I was not without hope of making an
impression favorable to humanity. I was aided by a near relative of the
suffering man. We both aimed instantaneously our power to make him feel
a sympathy for the distressed. I saw he was impressed with our wish,
and he turned around as if to go to the cottage; but as he turned, he
said to himself, “Why should I go there; this world is full of misery.
There is yonder city; what could I do to remove the ills of that great
metropolis? It is the misfortune of some to be poor, and what is their
misfortune is not my fault.”

“What can we do?” said my assistant.

“We will still do our duty,” I replied. “If you will act as you can to
impress his mind with sympathy, I will aid his conscientiousness to go
with us.”

“Even so,” said he.

We continued our work till he said, “On one account, I will go and see
him. He has been faithful unto me, in many things, and I will not now
be ungrateful for his services.” So saying, he went to the cottage. On
entering it, he was met by the wife of the frantic man, who said:

“Dear man, I am distracted with trouble. My God! what shall I do? He
is insane, and we have to watch him every moment. Last night he was
determined to kill me. He said we would not receive religion, and God
had commanded him to kill us. Oh! what can we do,” she cried, piteously.

“I think I would send for the minister,” said he; “it is not possible
he can live long in such a state. Perhaps, he might afford him relief
by preparing his soul for death.”

“Would it not be better to get a doctor, my lord?”

“It is of no use to get a physician now; it is too late: To-morrow will
end all his troubles,” replied the landlord.

“Oh, dear me!” sighed the wife; “and I would to God it might end mine;
but here are our dear children; who will care for them when death has
ruined our hopes?”

“Thou hearest that lament,” said my associate.

“I hear. Shall we despair? Never, while human woes require our aid.
Never, until success attend our efforts,” said I.

At my suggestion, my associate made a noise, which attracted the
attention of the nobleman, as he was called. It was made by removing a
piece of wrought iron, resembling a broken knife, which rested over a
window.

“What is that?” said he.

The wife, whose name was Mary, said, “I see nothing.”

The same noise was repeated.

“Do you hear that?” said the nobleman.

“Yes; I hear a rattle of the window,” replied Mary.

“That was not the window,” said he.

Stepping to the window, he placed his hand upon it, and said, “The
window is firm, perhaps it was the old iron.”

When we saw his attention drawn another way, the sound was again
produced.

“It is that iron,” said he; “but what moves it?”

“I don’t know,” said Mary; “it will soon rattle again, perhaps.”

It was not long before he wished to hear again that noise. While
looking steadily upon it, the iron fell to the floor. “There,” said he,
“I knew it was the iron. I wonder what done that!” I stood near him,
and impressed his mind with the conviction that spirits wrought such
things. He was impressed, as we could; and, at length, said he, “if
that old iron was not lifeless, I should believe it could move itself.”

M. Oh, my worthy lord; do not--I shall be afraid of seeing ghosts, when
I am alone.

L. Pshaw; a ghost never made that noise.

M. What then?

It was not more than a second before the iron was uplifted about a
foot, and fell on the floor.

“Well: who knows what all this can mean?” said he. “The devil must be
amusing himself. I wish he would come, and heal this dying man.”

“You do not suppose the devil will do good?” said Mary.

L. No; but, when I was not more than eleven years old, I recollect my
mother said, “a good fountain can not send forth bitter water, nor a
bitter fountain good water.”

When we had aroused his mind on the subject of spirits, we wished to
avail something which would be serviceable to the mind, writhing in
distress. Accordingly, we worked so as to make a manifestation near
the bed. He was now excited, and verily thought these sounds were
premonitions of some awful visitation of Providence.

L. It may not be doubted that there is some meaning to these sounds. If
I were a believer in witchcraft, I would say that witches had something
to do with these noises. Perhaps, it will appear that my days are
numbered. If so, will another noise be made?

My associate now responded by a sound, as before. The nobleman was
horror-struck. “The devil is in this,” said he. “If my days are
numbered, will that rattle of the iron be repeated?”

The rattle was heard again. But gathering a little more courage, he
said, mentally, “a coward is worse than a traitor. I am an Englishman.
Never let it be said, that an Englishman is afraid of ghosts.” My guide
then impressed his mind to ask, “do you want any thing of me?”

The well known rattle responded.

“Perhaps,” said he, “it will be well to call the doctor.”

“Rattle, rattle,” was the response.

“Now, there must be intelligence some where to produce these noises,”
said he. “I do not know what may be the result. But do not be alarmed.
I will send a man after my physician, and when he comes back, I will
return. In the mean time, Mary, you may remember that ghosts never
murdered any one. Have you wanted a little tea and sugar for John? It
will not do him harm,--and you may take this half crown, and get what
it will buy.”

The unfortunate man was worse. He had heard what they had said about
his dying. In a half conscious state of mind, he said, “Mary, what did
he want? He need not be vexed about rent--he will not ask again where I
am.”

“No, no: He wanted to see you, and he gave me this half crown to get
some tea and sugar for you, and besides he has sent for his doctor--all
very kind. He is a kind man in sickness. It is not every landlord you
know, who would even come to visit a servant in sickness, much less
offer them aid; I hope he will get the doctor, and you will get around
again.”

The little boy was dispatched to a shop, where he bought a half crown
in value of tea and sugar. He returned with bounding feet, and said;
“Mother, Sam ax me where I got my money to buy tea and sugar.”

“Hush, my child! you will disturb your father. He must have rest before
the doctor comes.”

In about an hour, the landlord and the physician came. The physician
was a profound man in the science of medicine, and experienced in
his profession. He graduated from the University at Edinburg, in the
year 1791. He received his diploma, and was reputed a successful
practitioner of medicine in the hospital of London, for many years. As
he advanced toward the bedside, or rather couch of the sufferer, he
was met by the wild rolling eye of the patient. Taking his hand, he
said, “He is somewhat feverish, and there is a degree of inflammation
on the brain. I would recommend mustard, applied to the feet, and cold,
wet cloths to the neck and forehead. You must not,” said he, “agitate
his mind about dying; for he wearies himself too much now about his
prospects. Let him have some nourishment, as his appetite may crave,
when he is sane; but do not urge him to eat or drink any thing. It is
possible he may not want any thing, but you will need some one who will
aid you to watch with him to-night.”

“I will send one of his comrades,” said the nobleman.

DOCTOR. Then I will write down the prescription.

L. That will be unnecessary, because he can not read.

D. And can not this woman read?

M. No, sir; my parents were poor, and I was not sent to school.

“It is important,” said the doctor “that this prescription be strictly
adhered to. The least deviation may prove fatal to his recovery.”

“I can remember all,” replied Mary.

When the doctor was about to leave, Mary and the nobleman accompanied
him to the yard. She said, “do you think John will get well, doctor?”

D. It is possible; but the chances are against him. The brain is very
restless, and besides there is a predisposition to monopolize the
entire control of his whole system. I have never known so aggravated
a disease to be overcome without the greatest care. If he should live
till morning, I will see him again.

M. Would it not be well to ask the curate to pray?

D. The curate will not aid his recovery, and I would recommend that he
should not visit you till John is better; but, if you really desire his
aid, you will ask him to pray for your husband at home.

M. Not at home!

D. Yes; at home, God will answer, as here.

The landlord and the physician went away. The evening was still, and no
comrade came to watch with the suffering patient. The lone night wasted
away, until near two o’clock in the morning, when John was released
from his mortal body, and we received him, as we had been received.

During the last convulsive throes of agony, his wife besought God,
imploringly, to have mercy on his soul. Never went up to heaven a
more sincere and fervent supplication for aid, than this dejected and
despairing wife offered for the companion of her youth. Alas! what
wife could do more, when mind is torn from mind, and no appearance
of reuniting again. The whole heart was given to her husband, and he
honored the marriage vow with a constant integrity, which made even the
cottage to smile with the warm affection of true hearts. “I was well
satisfied,” said she, “with my poverty, with my union to make me happy;
but now, oh, my God! what shall I do? Oh, dear, what can I do in this
unfriendly world?” Then she sighed, and sighed from the soul; but her
sighs were aggravated by the mournful despondency of her dear children.
She was heard to say: “When my father consented to our marriage,” he
said, “Mary, you must not think this beautiful world is all sunshine
and summer. There will come clouds of sorrow, nights of gloom, and days
of adversity. You will remember my saying, Mary, when the winter of
bereavement howls its angry blast around your dwelling, and no voice of
kindness gladdens the solitude of your weary hours. But now you have
consented to marry the man you love; be faithful, even unto death.”

Such were the silent meditations of a soul, surcharged with grief, as
we witnessed at the cottage of a laborer.

Two days afterwards, I saw the body conveyed to the Potter’s Field,
and the wife and children to the alms-house. During this period, no
landlord came near the cottage. The widow mourned without hope, and the
three children clung to her with unusual affection. The boy who was the
oldest of the children, seemed to realize the calamity. He said:

“Mother, what shall we do now, my dear father is put in the ground?”

“I suppose,” she replied, “we shall be separated. Oh, my child, you
distress me. You will see your kind father no more. They have buried
him in the cold earth.”

J. Will he never come home again?

M. No; he can not come back here, James.

J. Will he stay there in the earth, mother?

M. His body will stay there, but his spirit will appear before the bar
of God, at the great day of judgment. All will appear before the throne
of God to receive their reward; so you must be a good boy, James, that
you may go to heaven.

J. Has father gone to heaven?

M. I don’t know, my child; he was not a member of any church; but he
never wronged any body, as I know of. He will wait till he receives the
sentence of God, and then all will know.

J. How long will he wait, mother?

M. I don’t know, my son.

J. Where will he wait?

M. You must not ask such questions. The Bible does not tell us any
thing about it, and we must not ask for things which are not revealed.

When two days had passed, the wife and children were conveyed to the
alms house. The overseer said to Mary:

O. Is your father living?

M. No, sir, he has been dead about three years.

O. Did he leave any property?

M. I was not at home when he died, but I heard he died in the hospital.

O. In what hospital?

M. Well, they called it a hospital, such as they have in the army. I
heard my mother say he was wounded, and brought home to England, and he
never got well again.

O. At what battle was he wounded?

M. I never knew the place, but it seems to me more like Waterloo than
any other name.

During this investigation, my mind was impressed to work a reform. I
saw the injustice of oppression in all its naked deformity. The lords
of the soil had monopolized all that could afford subsistence by
cultivation, and then demanded the service of the landless at their own
apprisal. “What better is this,” said I to William, “than chattels in
slavery?”

W. Thou wilt see a difference. A voluntary servitude is willing
bondage, but involuntary service is unwilling subjection to the will
of a master. A willing service is the result of conditions; but an
unwilling bondage is the result of cruelty. It is oppression without
acquiescence, or reward for labor, by contract.

Not receiving a clear solution of my inquiry, I asked, “What is the
difference between voluntary and involuntary slavery.”

W. Voluntary slavery is to do what is required by a contract. The
doer voluntarily assents on condition of receiving a stipulated
compensation. Involuntary slavery is to do what the mind would not do
unless coerced by compulsory measures. It does not contract to do any
thing, but is forced to do what the master requires.

T. But do not the circumstances of the poor in Europe, coerce them to
contract for service, which other conditions would not approve?

W. Thou wilt remember, Thomas, that other conditions coerce the master
to hire and pay them for their services. The compulsion is, therefore,
mutual, and whatever is mutual is equitable. But when a mind is
compelled to do service without the assent of the doer, there is no
mutual necessity, nor equity in the arrangement.

T. There is no necessity, I trust, then, which would justify the misery
that results from the oppression of the poor, in neglecting the means
essential for their comfort.

W. Thou hast well judged. Had avarice the wisdom of truth to control
its treasures, the folly of oppression would find no habitation
among men. But what thou seest is generosity, when compared with the
injustice thou wilt behold in thy pilgrimage.

T. Spare me, then, the sight!

W. Hast thou not a heart to do good? And wilt thou shrink from its
performance, because the sight is unwelcome?

T. I will not shrink from my duty; for where duty calls, there is my
pleasure, my bliss, my heaven.

W. Then, follow me.




CHAPTER IV.

VISIT TO THE CASTLE.

  The Castle described--The centurion alarmed--Faith proved by
  works--Interpretations of the Bible disallowed--Penn called
  an infidel--Dialogue between the centurion and Penn--Teacher
  called--Dialogue continued--Theological opinions the cause of
  strife and wrong--Paine and Penn retire--Conversation between
  them--Witnesses beheaded--Dialogue between the Teacher and his
  Master--A wheel within a wheel--Gold and silver the motive
  power--Attraction of affinities--Fear and hope make slaves--The
  king’s palace--Conversation between Thomas and William--Grand Master
  instructs Thomas--A new song--Consistency wrong when minds are
  wrong--Experience the proper test of principles--Some minds serve two
  masters--Works justify--Repentance is salvation--Departure for the
  Temple.


He conducted me to a wall. There was no door of entrance. It was made
of scorn. I could see through the wall, for there were a great many
port holes. I saw a wild circle of minds peeping through these holes,
as though suspicious of our encroachment. When we had passed around the
fortress, I heard the centurion say, “To arms, to arms.” He was a dark
mind. He was told by my companion, “We are not enemies, but friends.”

C. What hast thou to do here?

W. We have come to aid thee.

C. Hast thou not learned, that we do not admit strangers within these
walls.

W. Thou wilt not refuse what we do not ask. We do not ask admission
within such walls, but we seek the deliverance of thee and thy fellows.

C. Deliverance! Who art thou that profferest deliverance to the saints
under my command?

W. I am thy friend, and the friend of thy companions.

C. How may I know thou art what thou sayest?

W. By my works.

C. Dost thou believe in the Bible?

W. Thou wilt see my faith by my works.

C. Thy works will not save a mind.

W. What then will save?

C. Believe in the Bible.

W. Will a belief in the Bible save without works?

C. A belief in the Bible will lead to good works, and faith and good
works will save.

W. Thou hast said, believe in the Bible. Will that belief save?

C. Yes; because it will lead to good works.

W. Does a belief in the Bible lead all who believe to good works only?

C. Thou art an infidel, and yet thou profferest deliverance unto the
people of God.

W. Thou wilt not revile when thou obeyest our instruction.

C. But ought not I to call thee by thy true name?

W. Then, thou wouldst not rebuke when it is not thy prerogative to
judge. Dost thou remember the record of thy confidence--that thou
shouldst not judge, lest thou be judged; for with what measure ye mete
unto others, it shall be meted to you again.

C. I will not agree with thee, that because I have said thou wast an
infidel, therefore I shall be judged as such before the bar of God.

W. Thou wilt then disagree with thy Bible?

C. Thou wilt allow an explanation of that passage, I suppose?

W. When thou askest me to allow thee to explain, I want thee to
understand, that thy explanation is not mine. Thou mayest not explain
for me; for possibly thy wisdom may wholly destroy what those, in whom
thou believest, have sought to establish. What thou sayest is thy own,
and what is thy own, thou shouldst not impute to another. Thou callest
us infidels; but we never seek to destroy another’s property, as thou
hast proposed by thy offer to explain what thou, perchance, hast no
authority for doing. Hast thou read the prohibition?

C. What prohibition?

W. Whosoever addeth unto the sayings of the prophecy of this book,
God will add unto him the plagues which are written in this book; and
whosoever taketh away the sayings, God will take away his part out of
the book of life. What is thy explanation but adding or diminishing the
record of another?

C. It is all infidelity to talk as thou dost.

W. Thou sayest, then, that the words of the Bible are infidelity?

C. No; but when thou deniest the instrumentalities of revelation, thou
savorest the cause of infidelity.

W. What instrumentalities does revelation require to reveal itself?

C. It requires an explanation.

W. Is the explanation a revelation?

C. It is an explanation of dark passages in the Bible.

W. Well, is an explanation of dark passages in the Bible, a revelation
from God?

C. No; but it is essential to mind, in order to be saved.

W. Is that essential to mind which does not agree with itself, and
contradicts what is revealed?

C. A correct explanation is consistent, and does not contradict itself,
or the Bible.

W. But hast thou not contradicted the Bible, and dost thou not
recommend an explanation which expressly takes away the whole force of
a divine prohibition?

C. No; it gives it a different meaning, that is all.

W. True; and that is what thou art forbidden to do.

C. I will not submit my judgment to the control of infidels. I see that
thou wilt persist to aid infidelity.

W. Thou wilt see what thou hast not yet seen, if thou wilt listen to
the voice which requires obedience. Thou wilt see thyself as thou never
wilt desire to see again.

C. How so? I am not ashamed of the cross of Christ.

W. Thou wilt not obey.

C. I will obey what is just and reasonable, and wouldst thou have me do
more?

W. Is the Bible just and reasonable?

C. Truly.

W. But thou wilt not obey that.

C. Then, I am not a Christian.

W. Well, hast thou said. But wilt thou not revile, and wilt thou abide
by the instruction of the Bible?

C. I trust my all in that blessed book. When I gave my heart to God, I
resolved to live for his glory.

W. And is it for the glory of God to revile thy brother, and deny what
revelation and thy vows unto the Lord have made incumbent upon thee to
perform?

C. It is not. But who has reviled? Who has denied his vows and
revelation?

W. Hast thou need to be informed, that no name is so offensive in
thy sight as infidel? And didst thou not use that word to revile thy
brother? Is that for the glory of God, which injures thyself and those
that hear thee? When thou shalt see thyself, as thy Master seeth thee,
then thou wilt not contradict his instruction. Thou wilt not dispute
with revelation, because thou dost not comprehend, by reason of thy
confinement, the wisdom it discloses. Wouldst thou evacuate this castle?

C. I would consult my teacher, and exercise my reason.

W. Who is thy teacher, and what is thy reason?

C. That thou mayest explain.

W. Thy teacher will not consent to any interference.

C. Thou mayest explain, and I will counsel with him.

W. Better that thou shouldst call him, and I will converse with him
before thee.

C. The mind soon said, “He is here.”

W. Thy teacher will explain.

T. This castle is the gate to heaven. No man can gain admission to the
sanctuary of wisdom, unless he shall deny the world, and take up the
cross.

W. What world must he deny?

T. He must deny all ungodliness, and all worldly-mindedness, and pride.
He must deny the world of vanity and pleasure.

W. He must not deny himself pleasure?

T. Yes; he must deny himself the pleasures of sin for a season, that he
may inherit eternal life at the day of judgment.

W. Thou wilt not say he must deny himself the pleasure of good?

T. No: but minds must deny what will do them much harm.

W. Will good do minds harm?

T. The good of sin will curse the soul at the day of judgment.

W. Then, wilt thou inform me, why it would not be better to call that
good, evil?

T. It is good now to the sinner; but when God comes to make up his
jewels, he will separate the chaff from the wheat.

W. Will God gather his jewels together at the judgment day?

T. They will be gathered from one end of heaven to the other.

W. What will he do with them, when he has gathered them together?

T. He will place them at his right hand.

W. Whom will he place on the left hand?

T. The goats.

W. Who are the goats?

T. Infidels and unbelievers.

W. Who are infidels and unbelievers?

T. Those who deny revelation, and disobey God.

W. Then all who deny revelation, and disobey God, are infidels, or
unbelievers?

T. Yes.

W. Hast thou never denied revelation, and disobeyed God? Thou wilt not
reject what revelation discloses and duty requires, if wisdom be found
in thy sayings.

T. I will not say, I have never denied revelation, and I acknowledge I
have disobeyed God; but, I trust, I have found favor in his sight, by
repentance and faith in the Lord Jesus.

W. Thou mayest find still greater favor, if thou wilt evacuate this
castle, and receive the inspiration of nature.

T. The inspiration of nature! What is the inspiration of nature?

W. It is what natural things impress on the mind.

T. How can nature inspire?

W. How can that which is not nature inspire? Hast thou need of what is
not nature? When thou askest, how can nature inspire? dost thou not
know that mind is nature, and as mind is nature, so nature inspires.

T. Then what is spirit but nature?

W. Thou wilt answer, “what is not wisdom is nature.”

T. Truly. That which has no wisdom is nature, and that which has wisdom
is spirit.

W. Have thy words a spirit?

T. They are the productions of a spirit.

W. Is not nature the production of a spirit?

T. Yea; and so are all things.

W. Then, if all things be the production of a spirit, nature is the
production of a spirit, and, if nature be the production of a spirit,
thou seest nature unites to show what the spirit has done. It is the
work of the spirit, and what is the work of a spirit is a revelation
of its wisdom. Thou seest that the work must reveal the character and
skill of the workman. That development, revealed by the work, is the
inspiration of nature. It is the voice of God, which inspires his
creatures with veneration.

T. But what wilt thou say of the Bible?

W. I will say, it is the production of nature’s works. It is the
production of spirit, which is manifested in nature. It is what thou
seest, the work of mind developed, or revealed, as mind needed. It is
not as thou seest in all things. Thou seest as thy mind hast been
instructed, and thou hast been instructed by others not wiser than
thyself.

T. But is not the Bible the standard of all truth?

W. It is the standard only of its own truth.

T. Must not all other revelation yield to its authority, when
contradictory statements appear?

W. Contradictions of nature are not a part of revelation. That which
contradicts nature, is not revelation; because nature is a revelation
of the wisdom of God. When thou readest thy Bible, dost thou see a
contradiction?

T. I have not found any contradiction of my faith.

W. Hast thou found any contradiction of thy practice?

T. I will not answer thy question.

W. Is it not important to practice our faith?

T. It is.

W. Why, then, dost thou refuse to answer my question?

T. Because I will not.

W. But why will you not?

T. Then, thou wouldst claim an exception to my cause.

W. I claim only consistency.

T. Am I inconsistent?

W. When thou wilt answer as thou knowest, thou art consistent; but when
thou seest not what is true, thou mayest be inconsistent with truth.
Thou wilt not say thou art consistent in all things.

T. Who art thou?

W. I am thy friend.

T. How may I know thee to be my friend?

W. Thou mayest know, when thou shalt disabuse thyself of thy errors.
Thou wilt not accuse thy friend, before thou hast seen aught against
him.

T. Thou wilt prove what thou hast said. I will not receive a doctrine,
until I see what evidence it has for its support.

W. Very well. Hast thou observed thy rule in the formation of thy
opinions? Hast thou evidence that thy opinions of the Bible are all
true? What evidence hast thou, that stolen waters are sweet, and that
there is pleasure in sin? I want all the evidence thou hast to prove
that there is any pleasure in doing wrong.

T. Why, you astonish me: The wicked man is not troubled as is the
righteous. He will not need to suffer persecution for the cause
of religion, and he will take his ease and comfort in sin without
reforming. He is as a tree planted by waters, and he takes his fill of
iniquity. He fares sumptuously every day; while the devoted Christian
has many trials and crosses to endure, and is troubled about his
everlasting condition. Morning and evening, he invokes the blessing of
God upon his soul.

W. Canst thou tell me, why nature wrongs the righteous? or by what law
a wrong mind is made happy, while a right mind suffers so much?

T. The law of God will show thee.

W. Show me what?

T. Show thee that God suffers a great many evils to attend his
children, that they may realize the greatness of his mercy and
salvation.

W. Thou wilt not answer.

T. I say, that God does not afflict the wicked as he does the righteous.

W. For what reason, and by what law, is this injustice continued?

T. By the law of God, of course.

W. Is that law eternal?

W. Then, why will not the righteous, as thou callest thyself, eternally
suffer, and the wicked escape their wretchedness?

T. That is infidelity. We must make the Bible our standard.

W. Wilt thou say, the Bible contradicts reason?

T. Reason is carnal.

W. How dost thou know?

T. Because the Bible says so.

W. Wilt thou read it for my instruction?

T. I will say, that is the meaning of the passage.

W. How do you know?

T. How do I know any thing?

W. By thy reason.

T. Well, my reason tells me, that is the meaning.

W. Dost thou presume to use carnal reason to interpret the Bible, so as
to favor thy views?

T. My reason is not carnal; I have been regenerated by the atonement of
Christ.

W. Thou wilt not receive a doctrine without evidence, and dost thou
require of me what thou art unwilling to do thyself? How may I know thy
reason is any better than mine? How may I know that thou hast spoken
only what the living spirit intended by that passage?

T. I see thou wilt cavil with the word of God.

W. Not with the word of God, friend; but with thy saying. How may I
know thou art correct?

T. Have I not said, by the standard of the Bible.

W. Thou hast said well; but thou askest another standard, which is thy
interpretation by thy reason.

T. Wouldst thou, then, have me lay aside my reason?

W. No; but I would have thee exercise it; and, when thou offerest
thy Bible as the standard, not again offer thy interpretations as a
substitute. Besides, thou hast offered a doctrine to thy friend, which
is contrary to thy standard.

T. How so?

W. In that thou sayest, there is pleasure in sin. Hast not thou read
in thy Bible, that the wicked are like the troubled sea, whose waters
cast up mire and dirt; and that there is no peace to them? How sayest
thou, then, that the Bible is the standard, and that there is pleasure
in sin? How sayest thou, that the good of sin will curse the soul at
the day of judgment, when thy Bible tells thee that there is no good in
sin, for the way of the transgressor is hard? Thou wilt not say, we are
enemies of the Bible, because we justify its sayings in opposition to
thy interpretations.

T. Thou wilt not satisfy me, that the wicked are troubled as other men
are.

W. Thou wilt not, then, be satisfied with thy standard?

T. Yes; but thou wilt take it altogether, and not in parts.

W. Take it as thou wilt, only take it as it is, without thy
interpretation superadded.

T. Why wouldst thou deny interpretation?

W. That is what has made thy castle. That is what has sown dissension
among brethren. That is what has filled the earth with bloodshed and
strife. That is what has set mind against mind, and embittered soul
against soul. That is what makes hirelings of men, who would interpret
what is already revealed, and wrongs the uninformed of the knowledge of
God and heaven. That is what divides and distracts whole communities
and nations, and makes war upon the rights of mind to investigate
the truth, and aid thy fellow servants to do what nature and reason
imperatively demand.

The castle was then abandoned by us for a season. “In wisdom,” said my
companion, “are all things made, which are in heaven, and which are on
earth.”

“But who is wise to understand the wisdom of that castle?” I replied.

W. Thou knowest that contentment is peace. Thou knowest that minds are
contented with that which satisfies. When thou wast in darkness, as
thou seest thy brethren, when thou hadst no desire to be instructed
only to confirm thy own cause, thou didst not wish thyself contradicted
by any wisdom disagreeing with thy own.

T. When I was instructed, I was not as they are.

W. True. Thou wast as they are before thou wast instructed. When thou
didst see the error of thy ways, thou didst forsake them. But thy
brethren do not yet see. They see some things, but there is a veil over
their eyes. They see a castle, and they see the things in that castle;
but they do not see the things which are not within it.

T. They would see more, were it not for the walls which enclose them.

W. The walls which enclose them, are of their own creation. The
elevated spirit never walls itself in by a work of mind. Those
walls are not of jasper, but of self-conceit. They are the works of
ignorance. When minds indulge the idea, that they know all that is
worth possessing, when they flatter themselves that they are wiser than
every other mind, is it strange that they should fortify themselves
against all invasion of their conceited infallibility?

T. But, when we go to instruct them, it surprises me, that they should
resist the facts which are presented to them.

W. It would not surprise thee, peradventure, if thou shouldst inspect
more cautiously the influences which operate with them to overcome the
truth. Suppose we rise above the wall, and see from above the machinery
employed to keep their position secure.

We arose and saw the interior of the castle. “There,” said my guide,
“now thou canst judge for thyself. What thou seest, thou hast no need
that I tell thee.”

I saw a cloud of witnesses beheaded[A] for the sake of religion. I
saw a mind declaiming against cruelty, yet urging his companions to
fight the battle, as long as life was spared. “Those who oppose us,”
said he “are enemies of God, and in league with the devil. They must
be overcome, or our religion will be destroyed. Better that all who
are not of us be slain, than that the cause of religion should be
swept away. These heretics should not be allowed to corrupt the minds
of the people of God, and the people of God will not allow them to
do it without resistance even unto death.” When he had concluded his
harangue, the Teacher, who had received instruction through the port
hole, said, he had just had an interview with a heretic. The heretic
had informed him, that no intrusion was contemplated; but he insisted
that the people of God contradicted the Bible in their practice. He
said that we interpreted the Bible contrary to its express prohibition.
I do not agree with all he said, but what to do with his argument, I am
not prepared to say. Perhaps the circle can explain the difficulty.

M. This circle will not undertake to explain the objections of
infidels. It is sufficient for the circle to resist the works of the
devil, and keep itself pure from the heresies, which endanger the
salvation of the soul. The circle should warn evil minds of the danger
which awaits them, if they do not repent, and get religion; and I can
see no way to do it, more effectually, than to treat them with silent
contempt.

T. Ought not the circle to obey the Scriptures?

M. They ought to do their duty, and that duty is made plain by its own
covenant obligations.

T. How can our covenant obligations contradict the Scriptures?

M. They do not.

T. How do we fulfil our covenant obligations, unless we meet the
arguments of heretics?

M. Who has made you a heretic?

T. I wish to know what should be done, when heretics offer the Bible
against our views. I am not a heretic.

M. But you recognize their doctrine, else, why ask about our covenant
obligations with heretics?

T. I suppose we ought to do something to meet their objections.

M. Well, the way to meet them is not to reply to them.

T. That will not do them any good. They will soon say we are afraid of
them.

M. They will say any thing to encourage infidelity.

T. They will quote Scripture to oppose us.

M. Yes, and so will the devil.

T. Then what must be done?

M. Have I not told you--do nothing--say nothing?

T. Will that remove the wrong of their opposition?

M. The wrong is of their own choice.

T. Is not the right also?

M. That is a heretical notion. I see you have suffered already from
your conversation with them.

T. How have I suffered?

M. Why, you would encourage the doctrine of fatalism. Mind is a free
agent. When you make the religion of the circle a choice, you would do
away with the cross. That is no cross, which you choose.

T. The unconverted will oppose. Is not that bearing the cross?

M. It is; but you know that no mind would choose religion--I will say
that no mind would choose a religion under such disadvantages, unless
for the crown it will receive when God judges the world. The sceptic
will not receive religion, and he must reap his reward.

The mind was so incensed against heretics, that my guide said, “Is it
a wonder that they reject the truth? There is another wheel to this
machinery.”

“What wheel?” said I.

“It is a wheel which moves all other wheels,” replied William. He soon
took me to a secret place. “There,” said he, “do you hear the sound of
something falling on that wheel?” I saw, and heard the sound. It seemed
to me like gold and silver. I heard a mind say to its comrade, “suppose
the gold and silver should cease to fall on that wheel, do you think it
would move?”

“The wheel,” replied he, “must have weight, or it would cease to
revolve; and when that wheel stops, all the rest must stop, for they
depend on its motion.”

“What,” said I, “do you call that main wheel, William?”

W. I call it the wheel of Ruin. I might call it a wheel of Fortune, or
rather, as thou wouldst say, the wheel of misfortune; for what is the
gain of one, is the loss of the other. There is gain thrown on to the
wheel from the current of popularity, but it does not return again to
the owner. He will never receive what he has given to the devouring
cupidity of the main wheel of all the machinery in this dismal castle.
Thou wilt see, that when the weight is withheld, the wheel will assume
its just balance, and there remain. When the wheel stops, all the
dependent wheels will stop. Therefore, the weights are the moving power
of the whole machinery of this castle.

T. Is it not right to remove these weights?

W. These weights will follow the current into which they have been
thrown; but when the current is changed, the bark on which they ride
will change also its direction.

T. Then, where will the inhabitants of this castle go?

W. They will go where they please, and be free.

T. Would not the freedom of light and love be abused by their
emancipation? Would they not run into all manner of excess and crime,
if restraint were removed?

W. Thou knowest thy experience. When thou wast admitted into the circle
of light and love, didst thou run into excess because of thy freedom? I
perceive thou art now even more ready and willing to do thy duty, than
when thou wast entangled with the yoke of bondage.

T. Why not, then, summon our companions, and change the channel of that
current, which moves the whole machinery.

W. The summons is what will create more opposition. Dost thou not know,
that resistance will not overcome resistance. When mind controls mind,
other means must be employed than force.

T. That I understand; but when a work is required, workmen are
necessary. Wouldst thou not employ workmen to do a good work?

W. I would not employ workmen to do what was not wanted. Thou seest
that these minds do not desire a work, which you propose by the summons.

T. They would be grateful, when they saw the work done.

W. They would not let the work be done.

T. Why not?

W. Because they do not see the benefit thereof.

T. Then, may not our companions aid them to see the benefit?

W. Yea; and, when all things are ready, they will not need a summons.

T. Then, who shall get what is lacking in readiness?

W. Time will work what is necessary.

T. That is now.

W. That is ever.

T. When is ever?

W. Ever is now, and hereafter.

T. Then now and hereafter, all things will be in readiness.

W. Yea; and when all things are in readiness, the work will be
completed. Thou mayest now, and ever, remember, that when thou shalt
visit this castle, no mind will aid thee in what will change the power
which controls the main wheel. It will not change itself, because it
desires no change. It will not allow others to change it, for the same
reason. Thou wilt see the reason. The love of silver and gold is more
powerful than thy arguments, or thy reason. The wheel will go with its
load to aid, until it is worn out, and there is no material to build
another. When the time comes, and come it will, that the wheel is worn
out, and the channel drained, because the fountain is exhausted, the
work will be completed, and the walls of this castle will not remain.

T. The wretchedness of this bondage must remain, then, until time shall
work into disuse the materials of which it is composed. I could hope
that day not distant.

W. Thou mayest well hope. The wheel will not be repaired again. There
is no material which can be worked into use. The body is not sound, and
the branches are withered. The whole heart is sick, and the wheel will
not run, when the current is dry, because no fountain remains to supply
it.

T. Of what use, then, are efforts to destroy these walls, or change the
current which propels the machinery?

W. Thou wilt not suppose proper efforts unavailing, because thy
resistance is unsuccessful. There is a distinction between proper and
improper means, which may be employed for the benefit of others.

T. What can be more proper, than such means as will control the main
wheel?

W. The main wheel is well, as it is. The control of that wheel is not
what we seek, but the minds who manage the wheel as it is turned. Thou
wilt not wish the wheel ill, but the minds who are controlled by it,
good.

T. If the wheel control the minds, dwelling in this castle, how can
those minds be controlled without controlling that which controls them?

W. The wheel revolves by weight of other influences. When those
influences shall have no weight, the wheel will not move, because it
will want power.

T. Then thou wouldst overcome the weight on the wheel. How can weight
be less than weight, without a suspension of the law of gravitation?

W. The attraction of all bodies depends upon the relation which they
have to each other. Affinities are attracted to each other by a mutual
correspondence. Two bodies will unite when they correspond, by the
law of mutual affinity. Unlike bodies resist each other. Fire, being
unlike water, will not unite in harmony. They are not attracted to each
other. Oil and water will not mingle. Pain and pleasure are separate.
When, therefore, thou wouldst overcome the gravity of gold and silver
on the wheel, thou hast only to control the love of minds, so that the
affinity will be overcome. Destroy the love of gold and silver, and the
weight is nothing on the wheel of motion. Destroy the motion, and the
whole machinery stops.

T. When the motion stops, what will the minds do? Are they to remain
without employ?

W. When the wheel is not controlled by the love of money, the wheel
will move by other weights, so that indolence will not be a guest.

T. What other influences can control?

W. The weight of fear and favor. The fear of wrath and the hope of
deliverance will move the wheel. But the motion will be tremulous and
unsteady. Thou hast seen by the words of the centurion and his teacher,
that the power is given by fear and hope. Thou wilt see that when minds
are moved by these weights, selfishness is consulted. The love of self
moves the mind to seek what will avert wrath, and secure favor. It is
not the love of goodness which controls the minds of this circle, but
the fear of evil. The fear of evil is not goodness.

T. Are not fear and hope essential to minds in this castle, in order to
keep them from outbreaking sins?

W. The fear and hope of these minds, are what make them slaves. Their
master understands the uses which such motives exert over his servants.
Thou wilt see what will astonish thee; and, when thou seest, thou wilt
not rejoice, but mourn.

T. Thou wilt not rejoice, but mourn! What will make me mourn?

W. Thou wilt see, shortly.

When we had considered the motives of those who occupied this castle,
we next proceeded to a secret work, which was concealed near a large
mansion, surrounded with an armed force of minds, ready to execute the
mandates of the occupant.

“This is the king’s palace,” said William.

T. But what king needs such an armed force? Is he a tyrant that he
requires aid to protect him from harm?

W. He is not without fear and hope. He fears what the minds may do
whom he rules, and he hopes by an armed force to coerce minds into
submission to his authority.

T. On what ground does he base such a conclusion?

W. On the ground that other minds are as he is. He knows his own mind
is controlled by fear and hope, and he believes others should be. When
he judges others, it is by himself. What affects him most powerfully,
he supposes will affect his subjects.

T. Is not that a correct rule?

W. It is correct when both conditions are alike; and it is incorrect
when otherwise.

T. Are not all minds controlled by like motives?

W. Assuredly not. Thou knowest that thy mind is not controlled by gold
and silver, or hope and fear. When thou seest a mind controlled by such
wheels, thou wilt understand, that they are servants to the master
whose control they obey. Therefore, thou seest that what controls
others, will have no power over thee. The king errs in supposing that
all his subjects are even as he is. The mistake will work the ruin of
this castle. When higher motives control the mind, a higher enjoyment
will inspire it.

T. I admit, that all circles of mind are not controlled by the same
motives, or objects; but, when circles of mind are controlled by hope
and fear, ought not hope and fear to be prominently set before them, so
as to induce restraint upon serious evils?

W. What ought to be, should be; and what should be, thou shouldst not
resist. When mind is controlled by unworthy motives, when selfish
considerations induce obedience, slaves can control slaves, and tyrants
control tyrants; for, verily, no despotism is more humiliating, and
no servitude more severe, than the drudgery of a mind compelled to do
service, which is burdensome and oppressive, and in which it has no
pleasure or delight. Minds ought to be controlled by wisdom, which
seeks the good because it is good. They ought to fear no evil in doing
what will make themselves and others happy.

T. That is very true; but, when circles are in a condition which will
not appreciate the high motives thou hast presented, ought they not to
be controlled by hope and fear, lest they fall into grievous wrong?

W. The hope and fear of their condition will not overcome what is
important. They are not as thou wouldst have them, nor will hope and
fear change their condition. Two wrongs will not make right. The wrong
of ignorance can not be remedied by ignorance. The king fears his
subjects, and his subjects fear him. Both are controlled by fear; but
their fears do neither party any good. The king hopes submission to his
commands, and his subjects hope his commands may not be burdensome.
What are hope and fear, then, but motives of selfishness? The king is
selfish in requiring submission, and his subjects are selfish in hoping
for greater leniency, and less oppressive burdens. They are alike. Both
conditions are equal in the scale of wisdom. Thou knowest, Thomas, that
no such motives control the infinite Mind. Thou knowest that his gifts
are bestowed upon minds, not because he fears or hopes any thing to be
taken from, or added to, his happiness. Thou knowest that wisdom, which
comes from that Being, must agree with the character of its cause; and
thou knowest that all wisdom, which does not seek, without hope or
fear, the good of mind, is not of God, but is selfish and wrong. By
this rule, thou wilt do thy duty to the needy, not because thou fearest
or hopest a compensation for thy service, or thy neglect, but because
the needy demand thy aid. When thy aid is not needed, thou canst go on
thy way, but when thou seest the mind of thy brother in the bondage of
hope and fear, be not angry with him, but take him in thy charge, and
open his eyes to see the gifts of God distributed without money and
without price; so that his mind may be inspired with the wisdom of the
free, and not with the fear of the slave.

T. Thy words are sweeter than honey in the honey-comb, and the law,
which thou wouldst recommend is the law of love, uniting the powerful
and the weak, the wise and the unwise, the free and the bondman, in
one great family of minds, each serving the other and doing what will
promote the happiness of the whole without diminishing the enjoyment
of any. But minds often act as slaves, who dread the lash of a tyrant.
They are submissive, because they are afraid to be otherwise. They wish
to do otherwise, but are restrained, as are slaves, through fear. They
work in hope, not of doing good, but of receiving what the king has
promised. The wisdom of God controls no desire of their minds. Nothing
but selfishness vitalizes their minds for active employment.

W. Thou hast not said untruly. The king and his subjects are controlled
by the same principle. They are of selfishness. The king loves what he
wants, and loves it so well that he denies his subjects even a morsel
of his control. However much they may thirst for his power, he loves
himself so much better than he does them, that he is constrained to
refuse them what he enjoys. This refusal is resistance of others’ wish,
and when their wish is disregarded, when his subjects are denied what
they need, it is no wonder that kings tremble. They know that the power
of many, enlisted in a just cause, is stronger than the few, in an
unjust oppression. Hence, they tremble with fear, and feel compelled,
through fear, to control by force what they can not by reason. They
are in a state of suspense every moment, not knowing whose head may be
required, nor whose castle may be assaulted by secret works of ruin in
their midst.

The mind wondered, when we surveyed the interior of the king’s palace.
There were the earnings of the poor, and the industry of millions,
profusely lavished in every apartment. Gold and silver were worked into
almost all the furniture, and the tables were literally covered with
riches of wonderful magnificence. “All for what?” said I.

“Because he is king,” responded William.

“Because he is a tyrant,” I replied.

W. Why must he be a tyrant?

T. Because he suffers the poor to go naked, and the hungry to starve.

W. Is that tyranny?

T. That is oppression, and oppression is tyranny.

W. The tyrant will answer thee, and say, thou receivest thy wages, and,
when thou askest more, thou art oppressive.

T. But he will not say, the wages are equal to the necessity?

W. No: but he will say thou didst consent to work for what thou
hast agreed; and when thou askest more for thy service than what he
stipulated to pay thee, thou art oppressive in thy demands.

T. He will not say, that he is not oppressive when he controls the
price of labor, and makes his servants work for a consideration
inadequate to supply their wants?

W. No: but he will say, their misfortune is not his fault.

T. Then he will not utter a truth. The misfortune of one is the fault
of many, and most wrongs are the fault of all.

W. True. And when the king can see that his luxury is others’ poverty,
and others’ poverty a wrong for which he is responsible, he will not
be a king, but only an equal. The wilderness shall blossom, and the
fig tree shall bear much fruit, when the mind of the king shall be
converted to the clear sunlight of glory, that shines on the outer
walls of this castle.

T. I would that the sun might illumine other minds, now abiding in
the gloom of despair. The morning light has scarcely dawned on these
terraces. The wail of woe reverberates along the cold walls of scorn,
and the moaning night-breeze bewails the sorrows, which rise where the
sins of wrong grieve the oppressed of millions. I have wondered why
nature has omitted the conversion of the deluded, who pine in weariness
over the misery to which they are subject.

W. When nature is not perverted, and minds are not corroded by the
abominations of mythological opinions, no conversion from sin will
be necessary. It is not the wrongs of nature, but the ignorance of
nature, which makes conversion indispensable to higher enjoyment. Thou
seest what wretchedness pervades the minds of these self-righteous
converts to the ignorance of other days. Thou seest, that they are not
content to work without reward. They have no love of righteousness;
no real sympathy for each other’s woes; no melting compassion for the
unfortunate; no soul to do any thing, unless a golden crown of reward
is set before them. It is not a very great virtue to love self, or
what will contribute only to selfish enjoyment. When mind loves self,
it loves what will do self good. Brutes may do even more than this.
They love their young. But mind, which works for self alone, is not
active without a prospect of success in its object. The wheel is moved
by a hope of gain, or fear of loss; and all minds, controlled by such
unworthy motives, must be converted, before they can be wise in the
wisdom of God. They must receive an illumination of their minds by
the light of nature, unfolding wisdom to the immortal soul. Such,
therefore, as thou seest in this castle, who are moved only to aid
the needy by hope and fear, to do what God and humanity require,
because of rewards, are within a wall of ignorance and wretchedness,
which demand the active energy of the more devoted to deliver them.
Thou seest the king’s heart. Thou seest he is deceived. He believes
not the truth. He professes the greatest veneration for God, and the
utmost confidence for revelation; and yet he will not believe the
revelation which we have found, though corroborated by the natural law
of progress. His mind is walled in the fortress of self security. He
has built a gallows to terrify others like himself, so that they may
fear and tremble before him. Thou seest what will save his mind from
the conceit of his perverted imagination.

T. I see he needs to be converted.

W. Then what needs to be done, go thou and do.

T. Thou wilt go likewise.

W. That thou knowest.

T. That will not work his conversion, without other aid.

W. Other aid will come, when required. Thou knowest thy companions are
waiting at the gate of the temple, to catch the signal. Lift up thy
banner, and let the castle walls now bear the words, which will wave in
the breeze.

I mounted the walls, and the white flag of peace streamed in the
breeze. By my side, stood the angel of light, and near me the angel
of truth. As the signal waved in mystery to the inhabitants of the
castle, the workmen from the temple came straightway to the banner,
and commenced a new song. They brought with them their implements of
industry, and their harps, and an instrument of ten strings. They
formed a circle on the wall, enclosing the wisdom of the king and
his subjects. When the circle was formed, the Grand Master said:
“Thou mayest now work; for these stones, which appear so uncomely and
unworthy, may be shapen to the condition, which will not mar the temple
of God. In thy work, see that thou take nothing for thy labor, and
remove nothing which is valuable, from the possession of those on whom
thy labor shall be bestowed. Take off the roughness of the surface,
and, when thy work is done, bring the work to one who will inspect thy
skill, and he will bid thee go on thy way rejoicing; for that which was
lost is found, and that which was cast away is returned. Then strike
the cymbal, and let a new song awake the slumbering, for the waste
places shall rejoice, and the thirsty land shall be inspired with the
refreshing rain.”

The circle united in a new song, which fell sweetly on the air, and
floated on the breeze, like music which none but angels sing. It was
soft and sweet, and the gathering minds wondered at the sound.

When we had sung the song, a mind advanced from the castle, and said,
“Whence comest this music?”

“From the choir, whose banner waves over thy head,” said William.

M. Art thou a friend, and yet thou dost sing a song? Why dost thou
sing, when thy mother taught thee that worship was not in song, but in
spirit?

W. What my mother said, I do not condemn; but thou must know, that when
we sing, we make melody in our hearts; and when we make melody in our
hearts, we sing in spirit and truth.

M. But when thou didst worship in thy body, as thy companions would
have thee, thou wouldst not sing; neither wouldst thou follow a banner
as thou dost now.

W. Thou wilt not complain, when thou seest a reform in my customs. I
was not what I now am. When I saw my error, I was willing to forsake
it. Wilt thou do likewise?

M. I am not in favor of new things, till I have tried them.

W. Art thou willing to try them?

M. I am willing, when I can see and know their utility.

W. How canst thou know the utility of a thing, till thou receivest it?
when thou wilt know, thou must know for thyself; and when thou wilt
know for thyself, thou must take to thyself what thou desirest to know,
so that thy experience may teach thee the utility of what thou hast
received.

M. Am I not permitted to receive the experience of another?

W. When thou wilt receive the experience of thy friends, thou wilt not
have thy own experience. Beside, thou knowest that the experience of
thy friends differs. How canst thou decide the difference without thy
own experience? When I was in the body, I had not experience in music.
Wouldst thou have considered me a competent judge of that which I knew
nothing about, by my own experience?

M. I would not receive a wrong to add to my experience.

W. When thou condemnest what thou dost not know, art thou justified in
thy condemnation?

M. Not unless it be just.

W. How wilt thou decide what is just without knowledge?

M. How can I decide any thing?

W. By your knowledge of right and wrong.

M. Well, my knowledge decides that mind should be consistent with
itself.

W. Is that agreeably to thy experience?

M. It is.

W. Then thy consistency is inconsistency.

M. How so?

W. Thou hast done wrong in thy life?

M. Yea.

W. Then consistency will not change thy wrong. Consistency is
agreement; and when thou sayest, I have done wrong, it is inconsistent
with wrong to do right. Consistency is to do wrong, because wrong has
been done. Wouldst thou recommend consistency with wrong?

M. Nay; but I do not like inconsistency.

W. Inconsistency with what?

M. I do not like a mind that is constantly changing. I know not where
to find a mind that is blown about by every wind that blows.

W. The wind bloweth where it listeth; thou hearest the sound thereof,
but canst thou tell whence it cometh, or whither it goeth?

M. I see not whence it cometh, nor whither it goeth.

W. Suppose thou art informed that it cometh from the east, when it
cometh from the west, would thy information be consistent with thy
experience?

M. Nay.

W. When thou asketh me what my mother told me, what was thy object?

M. Thy mother told thee what was not wrong.

W. Verily, it was not wrong to her understanding. But my mother will
not say, it is right for her, or me, to refuse to sing, now we have
experienced the satisfaction it adds to our minds.

M. Then, thou hast changed thy mind?

W. No; _I_ have not changed my mind, but my _experience_ has changed
it. The music which I hear, is a song that I love, and what I love,
thou wouldst not refuse, when no mind would be injured by it.

M. But suppose all were to change their minds, and do as thou hast
done, what would the world come to?

W. It would come to a wisdom, which thou deniest thyself. It would come
to a freedom, which would destroy this castle. It would come to a joy,
which would destroy the wretchedness of thy condition.

M. My condition wretched!

W. Thy condition is wretched.

M. How knowest thou that my condition is wretched?

W. By my experience.

M. Wast thou ever within these walls?

W. Truly.

M. When?

W. When I was as thou art. Thou wilt know what walls I have
recommended, when thou inquirest why I sought to wear my wide brim,
and my drab coat without buttons, as thou seest others. Thou wilt
understand, that pure and undefiled wisdom does not consist in what
thou sayest, or what thou wearest, but in works of good to the needy. I
was what I was, but what I once was, that I am not.

M. Would it not have been better for thee than thy change?

W. Had it not been for the change, I would have been now as thou art;
but I saw an error, and I forsook it. Wouldst thou have me do otherwise?

M. Nay; but art thou sure now thou art right?

W. I am sure I am not wrong.

M. How so?

W. Because I am more free, more happy, and less in bondage.

M. Thou talkest strange things. When wast thou in bondage?

W. When I sought righteousness, because of hope and fear.

M. That is not bondage.

W. What, then, is bondage?

M. Subjection to the will of another, who is master over thee.

W. That is right. Thou wilt see I was subject to the control of hope
and fear. I was subject to my master, who said, “Do this, or not do
that,” and who told me what he would do to me, if I disobeyed. Minds
are now serving many masters in this castle, through fear of their
displeasure.

M. Minds, in this castle, serve many masters? Whom do we serve, but God?

W. Thou servest whomsoever thou obeyest.

M. True: but no mind can serve two masters.

W. Thou shouldst have said, except he hate the one and love the other.
When thou doest right, whom dost thou serve?

M. Thou knowest, when a mind does right, it serves God.

W. When thou doest wrong, whom dost thou serve?

M. The devil.

W. Thou hast done good.

M. I trust I have.

W. Hast thou done evil?

M. Alas! Thou knowest, all have sinned.

W. Then, when thou hast done good, thou hast served God, and when thou
hast done evil, thou sayest, thou hast served the devil. Are there not
two masters whom thou hast served?

M. Thou wilt have it so.

W. And thou wouldst not have me take thy word with distrust?

M. I would not serve two masters.

W. But thou hast, and what thou hast done, others may do. When thou
servest God, good cometh unto thee, but when thou doest wrong, evil
is in thy path. No mind serveth God without good, and no mind doeth
wrong without evil. The service of God is good, because it consists in
doing good to thyself, or others; but the service of the devil is evil,
because it consists in doing evil to thyself, or others.

M. But when I do good, evil is present with me.

W. When thou doest good, because thou lovest the good of others as
thyself, evil will depart from thee, and thy soul will not mourn. But
when thou doest good, because thou wouldst please thyself by receiving
the money with interest in return, thou mayest well say, “evil is
present with me.”

M. Thou knowest that thy reproof will apply to an apostle of Jesus
Christ.

W. I know that, when thou doest good to others, evil is not present
with thee.

M. Then thou wouldst instruct Paul?

W. Nay: but I would instruct thee. Paul says, when he would do good,
others prevented him. When others prevented him from doing good, evil
was present. Hast thou not seen evil in opposing good to others, when
others opposed the good thou wouldst have done?

M. Others will not oppose their own good.

W. Hast thou not opposed the instruction we would give thee?

M. I have not assented to all thou hast taught.

W. Have I taught thee else but good?

M. Thou hast taught what thou wilt say is good.

W. Have I taught what thou wilt say is evil?

M. Thou wilt not say it is evil.

W. But what sayest thou?

M. I will say, I will worship God as I have done.

W. Canst thou worship God without fear?

M. I can worship him in my own way.

W. Will thy way be acceptable unto God?

M. I trust it will not be displeasing in his sight.

W. Then, thou canst worship without fear.

M. I can, if I do my duty.

W. What, then, is thy duty?

M. To worship God.

W. How, worship God?

M. By obeying him with all my heart.

W. Hast thou a heart to obey what is unreasonable?

M. His commands are reasonable.

W. What are his commands?

M. He commands us to love him with all our hearts.

W. Is that all?

M. He commands us to love our neighbor.

W. Is that all?

M. He wills that all should repent.

W. Thou hast well replied. Dost thou obey, in all things, his commands?

M. I have not done all that I ought to have done.

W. When dost thou expect to do what thou shouldst have done?

M. Why, thou knowest that mind is imperfect, and God has made an
atonement for sin.

W. Has he made an atonement for all sin?

M. He has made ample provision for all who believe.

W. All who believe in what?

M. All who believe in the atonement he has made?

W. Will that belief save thee, or others?

M. I trust it will.

W. Then belief, in an atonement, will save. Has it saved thee, or
others, from all sin and wrong?

M. It will save all who believe.

W. How canst thou decide, that what does not save, will save?

M. By the promise which God has made.

W. Where is the promise?

M. In the Bible.

W. Hast thou other promises?

M. Nay.

W. Wilt thou bring me that promise of God?

M. The whole Bible is proof of it.

W. But I ask where, in the Bible, is that promise?

M. The Bible says, repent and believe, and thou shalt be saved.

W. When wilt thou repent?

M. I have repented of my sins, and found forgiveness.

W. Hast thou any sins which thou hast not repented of?

M. Peradventure, I have many.

W. Will the atonement save thee from them?

M. I trust it will.

W. But has it saved thee from them?

M. I will hope for my salvation.

W. On what promise?

M. On the promise of God.

W. Wilt thou read that promise?

M. That which thou askest, is not mine to give.

W. That which thou hast, is thine to give. That which thou hast not, is
not thine to give.

M. Thou wilt not say, I can not read such promise.

W. Thou wilt read, when thou canst find it.

M. The whole world may read it.

W. Not till they find it.

M. Then thou deniest such promise?

W. I deny no promise, but thou hast not found it.

M. I will find it.

W. I will wait thy finding.

M. Here is a passage, which favors such promise, “Who shall lay any
thing to the charge of God’s elect? It is God that justifieth.”

W. I will not lay any thing to the charge of God’s elect. But will God
justify thee, or others, who have not repented?

M. I hope for justification through the blood of the cross.

W. Dost thou hope for justification, while thy sins remain? Thou
shouldst not hope for what is wrong.

M. Is it wrong to hope for justification through faith?

W. It is not wrong to hope for justification, when thou hast repented
of all thy sins; but thou wilt not find justification in thy wrongs.

M. Then faith will not justify the mind.

W. Faith will not justify without works of good.

M. Will works justify without faith?

W. Works will not justify, unless they are good; and good works will
justify.

M. How can they justify without faith?

W. They justify themselves, because they do not contradict each other.
They are consistent with good, and in harmony with the law of God.
They will justify the mind who acts well, because mind will not work a
wrong, when good is done. When mind obeys God, by obeying the law which
God has established in the wisdom of nature, he will not be condemned.
God will not condemn a mind in opposition to his law. But nature will
afford no justification without repentance. In vain is faith without
works, because it is dead, and does no one any good.

M. Then, thou wouldst justify the heathen, if they do good?

W. Yea; and not evil.

M. But will not the heathen be justified through faith?

W. When their faith works by love, and purifies their hearts.

M. Suppose it does not work by love.

W. Then, thou mayest suppose it is dead, and will not justify.

M. But when is faith not dead?

W. When it works, when the work is good, and when others feel the
benefits thereof.

M. But does not Jesus say, “Thy faith hath made thee whole?”

W. Yea; and thou seest why.

M. Because faith saves.

W. When it works, not otherwise. Thy faith hath not made thee whole, as
thou sayest.

M. My faith will, I trust, make me whole.

W. When will thy faith make thee whole?

M. Thou mayest not dispute the Bible.

W. When will thy faith make thee whole?

M. When the atonement is perfected in me.

W. When will the atonement be perfected in thee?

M. The day will come when all shall stand before God. Then all will
know who are justified, and who are not.

W. Thou wilt not say, that thou wilt be justified, when thou shalt
stand before God, unless thy works are in harmony with the law of God?
Neither wilt thou prove that thou dost not even now stand before God.
But art thou justified now by faith?

M. I have said, I hope to be justified, when I stand before God, in the
judgment.

W. Why dost thou hope, then, for justification?

M. Because I believe.

W. Does thy belief justify thee now?

M. Thou wilt not receive the true faith.

W. Thou wilt not answer, neither wilt thou show how thou canst be
justified hereafter, by thy faith, when thy faith doth not now justify
thee.

M. How, then, am I to be saved?

W. Thou wilt be saved by repentance. When thou shalt turn from the
error of thy ways; when thou shalt no longer excuse thyself for thy
neglect to do thy whole duty; when thou shalt see no mind neglected,
because of thy indifference, but shalt do unto thy neighbor good, as
his mind may need, without letting thy left hand know what thy right
hand doeth; when thou shalt no more publish thy own worthiness, nor
detract thy neighbor’s; when thou shalt have compassion on the poor,
and the stranger within thy gates; when thou shalt no more oppress
the weak, nor extort from the needy; when thou shalt love all mind,
and curse not; when thou shalt know the truth, and have courage to
acknowledge it; when thou shalt teach and practice the wisdom of God;
then wilt thou find justification through faith, because thy faith will
work by love for the good of all mind; and thou wilt stand before God
justified, and saved from the ignorance and wrong, from which thou hast
long expected deliverance, but found it not.

Then all the circle said, “Amen;” and we departed to the temple, not
made with hands.




CHAPTER V.

SECOND VISIT TO THE TEMPLE.

  Unity of work--Each receives a penny--Visits another temple--The
  Master’s charge to Thomas--Advice of the chief--Counsel of the
  commander--Explanation of the helmet, spear, sword with two edges,
  arrows and bow, sling and pebbles--Trumpet--Directions to revisit the
  castle.


On arriving at the temple, each mind took its proper position, and
Contentment was made wisdom to the workmen. “Thomas,” said William,
“art thou satisfied with thy journey?”

T. I am satisfied that I am not as others whom we have seen; but I
would that they were altogether as we are.

W. Thou wilt now prepare thyself for what thou wilt soon see disclosed
to thee. Thou art not as thou wilt be when the more excellent glory
shall be unfolded before thee. Take thy work, and bring it before the
inspector, that thou mayest receive thy reward; for thou hast borne the
banner, and wilt receive thy recompense.

T. Thou wilt not mark the work as mine; for what I have done, thou hast
aided me to do with thy fellow servants, our brethren.

W. Thou wilt come with us, and present thy work; for what we have done
is thy work, and thou hast done is our work. Our work and thine are
one, and thou wilt with us receive each a penny.

T. Then thou mayest give my wages to the poor.

W. Thy wages are thine, and what is thine, thou wilt receive. It will
not be as thou hast supposed. Wilt thou bring thy work?

T. Yea; and here it is.

“The work is well,” said the Inspector.

W. Take thy work to the second Inspector.

The work was laid before the Inspector, who said, “It is well, but thou
shouldst not hew the stone without a line. I will square thy work. It
is well with the square.”

“Take thy work to the third Inspector,” said William.

“Here is my work,” said I, advancing toward him.

Ins. Thy work will square itself. Take thy penny.

“Thy reward is well without the penny,” said I.

I. Thou wilt receive thy wages, because thou hast not worked thy work
by reason of the reward.

T. What wouldst thou have me to do with my wages?

I. Thou wilt serve thy brethren who have need.

T. Perchance, they will not receive the gift.

I. Thou wilt not need what thou hast, but what thou hast not, thou wilt
not refuse, till thou shalt have tried it by thy own experience, and
found it wanting. Thou wilt now receive a lesson, which will teach thee
how thou mayest not use thy wages, and remember that thy wages is what
thou wilt now receive, because thou hast been faithful in some things,
thou shalt be a ruler in many things.

Taking my arm, the mind said, “come.” We were soon in a more
magnificent temple than any which I had ever before beheld. There was
a great company of minds, who were seated on each side of a spacious
hall, adorned with brilliant gems on walls of light; while over our
heads were ministering spirits of a generation who shared the glory
of the Prince of peace. Directly before me stood superior minds, and
behind me a long line of warriors with broken spears and rusty guns
without locks. Their arms of warfare trailed in the march, and their
countenances betokened that they had won a victory without injury to
themselves or others.

“Thou wilt hear a lesson from the throne of mercy,” said William.
“Advance near thy Teacher, that he may place his hand on thy head.”

Advancing to the required position, the mind arose and said, “Thomas,
thou hast made a good profession in that thou hast been obedient unto
the commands of thy master. Thou wilt permit me to place this crown
upon thy head. It is not the crown of tyrants, nor of usurpation; but
it is a crown of glory, which the Lord of this tabernacle hath desired
me to put on thy head. Thou hast worn a crown of thorns, but now thou
hast sought and found the pearl of great price, even the wisdom which
seeks the good of those who need, without hope of gain or fear of loss;
because thou hast loved thy brethren, who have received thy aid, thou
mayest wear this crown of glory. See that thou keep thyself in the
way of wisdom, that thy crown may grow brighter and brighter with the
using, and not tarnish with rust. Thou wilt not work where thy wisdom
will be scorned, but thou wilt go with thy companions to a sorrowing
and dependent circle, who will receive thy message with gladness.
Thou wilt do the meek and the humble what thou canst not the proud
and the disdainful. Thou wilt now take with thee this helmet and this
spear, and this sword of two edges, and these arrows and bow, and these
stones and sling; and thou wilt also take this trumpet, that thou
mayest be armed with the armor which thy work requires of thee. And,
when thou needest aid, thou wilt sound the trumpet with the sound that
I teach thee, so shalt thou not work alone, but thy companions will
aid thee, as thou shalt find labor required. Soon thou wilt go on a
mission, which will require all thy wisdom to overcome the midnight of
darkness that surrounds the wretchedness of minds, led captive by the
deceitfulness of ignorance and folly. Be thou prepared to show thyself
a workman, that needeth not to be ashamed of thy calling, for in due
time thou wilt reap what thou hast sown; because what thou sowest will
bring forth an hundred fold to the glory of God and the good of mind.
Take with thee thy elder brother, whose counsel thou hast so wisely
received, and also thy companion to whom thou art allied by mutual
affinities, and we will wait thy summons. Turn now to the right, and
let the chief of this tabernacle give thee further advice.”

“Thou wilt go on thy mission, my friend, but before thou goest, it is
proper that thou shouldst receive some advice, which thou mayest need.
The crown which thou wearest will not suffer tarnish, because it is
thine. Thou hast not usurped it, nor hast thou deprived others of any
right which unto them belongeth. All they ever had, thou hast taken
nothing, but what thou hast is a crown, which we give thee for thy
glory. This crown is not the crown of a king, but of a ruler. Thou wilt
wear it ever in thy warfare, that thy mind may be loved as thou lovest
with unabated affection. Thy authority will not be increased by it;
but thou wilt shew thyself a ruler, whose counsel will be respected,
because wisdom will guide thee. When thou rulest, thou wilt not control
as do kings and emperors, but thou wilt exercise thy reason, and thy
reason will be respected. This crown is placed on thy head to make
known the majesty of truth, which is shielded by it from all harm. No
mind can fault a crown, when honored by wisdom in him who wears it.
The crown is well; but the abuse of power is not guarantied by this
gift. Thou wilt not abuse thy authority by contributing to the welfare
of the rich, from the industry of the poor. Such is not the authority
conferred on thee by this crown. But thou wilt contribute from the
income of the rich, to aid the poor. Those who need will receive thy
care, and thou wilt exercise thy wisdom to convince the rich that thy
crown should be worn by them. And when they come to lay their gifts
before thee, thou wilt say, ‘remember the needy,’ for these words
are written on this crown. Thou wilt also say, ‘take this crown from
my head, when I dishonor it, by refusing to obey its requirements.’
Therefore, let these words be true and faithful in thy way, and let thy
conduct show that our confidence has not been misplaced. My aid will be
given thee in the work of reform. Thou wilt now receive thy lesson from
the commander of this temple, who will tell thee what thou wilt do with
the warlike implements thou has received from the chief. Proceed to his
chair.”

Turning to the right, so as to face about, I came before the commander,
who addressed me as follows:

“Hast thou been a warrior?”

“I have not assumed to fight with such weapons.”

“Thou wilt now assume to fight the good fight of wisdom. The helmet
is thy protection against harm. Thou wilt wear it evermore. Thou wilt
not use it in mortal combat, for thou hast not enlisted for such
service. But thou hast engaged to do thy duty, and where thy duty calls
thee to scenes of wrong, this helmet will aid thee to overcome the
hostility of contending parties. It will shield thee from the wrongs
of the ignorant, and the assaults of the wicked. Thou seest the word
written thereon. It is Peace. The peace thou wilt bear in thy bosom,
will overcome the resistance of wrong, and war will cease. The helmet
will protect; for war never rages where peace reigns. Thou wilt bear
the banner and the helmet, and no foe will attack thee, because there
will be no resistance offered by thee, save the power which thy example
will inspire in the minds who wrangle with each other. Thou wilt first
publish thy motives in the camp of the enemy, and when they read thy
words, they will say thou art beside thyself, much peace hath made thee
insane. But thou wilt say, ‘much peace have they who love the law of
harmony and happiness.’ Thou wilt say, ‘this helmet is peace,’ and when
they shall unite with thee and thy companions, war will end with them.
This helmet will not tarnish. The wisdom of God hath made it, and what
God hath made, thou wilt wear with honor to thyself, and satisfaction
to thy friends.

“This spear is warlike. Thou wilt not war with thy brethren with this
weapon. It is given thee for a nobler purpose than the destruction of
enemies. It will serve thee in the battle thou wilt fight, because it
is not carnal. It is a spear that will touch the hearts of enemies.
It will make no wound, but it will heal the wounds which wrongs have
made. When the spear enters the hearts of warriors, it will touch a
well of sympathy. When the well is found, thou canst strike the spear
deep, and it will not harm. Thou wilt so use this weapon as to find
the heart, and when the heart is found, the victory is won. The heart
must be touched with the spear of love; and, therefore, thou seest the
importance of this instrument. Let thy warfare be such as will touch
the heart, and when thou shalt find thy weapon unavailing, thou wilt
take this sword with two edges, and lop off the dead branches which
overshadow thy efforts, and which yield no fruit. When thou hast cut
down the dead branches with thy sword, thou wilt take thy spear, and
engraft the fruitful olive branch therein. When thou hast done thy work
with thy spear and sword, thou wilt see a great reform in the tree, and
new branches will put forth, bearing much fruit to the husbandman.

“These arrows and bow will not make thee unfriendly, except thou
pervert them to works of injustice to thy brethren. Thou knowest the
history of David and Jonathan. When Saul sought the life of David,
he was forewarned by an arrow, which Jonathan shot. It was well with
David, and well with Jonathan, because they made a covenant with each
other to avert wrong. The arrows were united, and being united were
strong against resistance. Take these arrows as a sign of the covenant
thou hast made with us, that no wrong shall come unto thee without
warning; and take also this bow, which is the power of the covenant;
and, with it, do thy work as thou hast covenanted to do, in friendship,
love, and truth, and hope of mercy will descend without ending upon
thee in thy labor.

“Take also this sling and these pebbles; and, when thou goest on thy
mission, thou wilt not make war with those that oppose thee. They are
given thee for another purpose. Thy soul will need its rest. Thy sling
will bring thee rest. Thou wilt take the pebbles, one by one, and when
thy opposer shall make war with thee, thou wilt teach him this lesson:
That no wisdom is found in pebbles, and thou wilt say to him, ‘silver
and gold have I none, but such as I have, give I unto thee. Take this
sling and these pebbles, and when thou art without wrong, cast them at
me, for I too, am poor and needy, and what thou doest, do as thy wisdom
shall direct.’ Then shalt thou find thy sling and pebbles retained by
thee, and thy opposer will be thy follower in the great reform of mind.
And when thou shalt have need of our aid, blow the trumpet as thou hast
been instructed, and thy companions will join thee in the good fight of
reforming mind, without blood or treasure.

“Thou wilt now proceed on thy mission, and, when thou shalt aid with
thy wisdom the needy, thy work will be thy reward. Hitherto, thou hast
been instructed, but now thou wilt be an instructor of others. Thou
wilt work thy work of reform, as thou canst. Take what thou needest for
thy work, and go to the castle, where thou didst unfurl the banner, and
when thou shalt sound the trumpet, thy circle will obey thy summons.”




CHAPTER VI.

SECOND VISIT TO THE CASTLE.

  The deacon’s prayer--Thomas and Mary converse--Dialogue between
  the deacon and Thomas on rewards, a day of judgment, and the
  atonement--The deacon converted--Sung the new song--Departure for the
  temple--The deacon initiated into the mysteries of wisdom, and the
  secret explained--Thomas and the deacon revisit the castle.


It was an hour of devotion. The castle was ruffled by the storm of
darkness. Not a voice betokened harmony, and each worshiper offered
his words to God, as a dictator would his commands to his subjects.
One mind wanted his brethren to be more faithful, and another desired
the conversion of a third to some opinion, which would disgrace the
mind who should practice it. At length, we went to a deacon of the most
fashionable circle in the castle. He was offering his words to God.
“Thou wouldst have been just,” said he, “if thou hadst cut us down as
cumberers of the ground, and made our bed in hell; but we thank thee,
oh God, that thou hast not been strict to mark our iniquities against
us, lest our portion should have been as hypocrites and unbelievers.”

“Often hast thou not heard that accusation?” said my companion.

T. I recollect that was often said by many thoughtless religionists,
when I was in the body.

M. And dost thou not know that what thou hast seen in the body, thou
mayest see now thou art in this sphere, and more clearly; even so, what
thou hast heard.

T. I see that death changes no error, which the mind has received.
These minds must have been religious, in the first sphere. They are
now religious, in words. They tell God he is not just; for, if he had
been, he would have placed them with hypocrites and unbelievers. I see
they are mistaken. God is just, and I find them with hypocrites and
unbelievers. I see they offer words only. They pray to have God do what
they ought to have done themselves. They want others to be converted by
God, but they do not reform themselves. Do you know the reason?

M. I see that they are blind to their own condition; they are blind
to a more exalted principle of holiness. They have done nothing to
reform themselves, because they have expended all their strength in
words. They have sought to establish their own righteousness, and thou
seest that their righteousness is words; and, when they have worked to
convert others, they have made only a convert like unto themselves;
they have made a convert with words, and with words they will convert
others.

T. When they were in the body, how were the needy neglected?

M. As they would be here, were no other help to be found.

T. Thou hast well said, Mary, that they worship only with words. They
worship only words. God is not worshiped. They ask in words, but words
never work, without deeds, the reform of mind. They desire with words,
that God would reform minds; but they never reflect, that reforms are
works. Alas! they will not reform themselves, and do works meet for
repentance, because they are blind in the conceit of words. Thou seest
their great mistake. Not till they shall see that God is not pleased
with their words, and words only, will they look for a change in
themselves. So long as they seek to establish a religion of words, they
will neglect a religion of works. When they shall learn that God is
just, and that they have their portion in company with hypocrites and
unbelievers, they will not rest in words alone.

M. But thou seest they will not reform, because they are blind. When
their blindness shall be removed, they will see something.

T. Truly: They will see themselves, not as they now see, but as God
sees them. They will see that repentance must begin with them. They
will see that words will not save. They will see that hypocrites will
not be cut off because they have no words; neither will unbelievers
fail of a recompense on that account. Thou knowest words entice
sinners, and sinners use enticing words; but the mind without this
castle relies on works of wisdom.

The deacon concluded his invocation, and I said, “What art thou praying
for?”

He replied, “I want the wicked to be saved.”

T. From what dost thou desire their salvation?

D. From the wrath of God, and the damnation of hell.

T. Dost thou expect that words will serve thy design?

D. Thou knowest that God has commanded all men to pray, and that the
fervent prayer of the righteous availeth much.

T. I wish to know, if words will save?

D. Words will find favor with God.

T. Will they cause God to save a wretched mind?

D. They will avail much.

T. With whom?

D. With God.

T. How much will they avail?

D. They will save the soul from perdition.

T. What will save a soul from perdition?

D. The prayer of the righteous.

T. Have thy prayers saved thee?

D. I trust they will save my soul, if I am faithful.

T. Faithful in what?

D. Faithful in my duty.

T. What is thy duty?

D. To obey God.

T. What is obedience to God?

D. Obedience to God is complying with his commands.

T. Hast thou complied with his commands?

D. I would try to do so.

T. Hast thou done as God has commanded thee?

D. I have come short of his glory.

T. Will thy prayers save thee, when thou art not as he commands?

D. I will obey.

T. When?

D. When I pray, I pray for my forgiveness.

T. Dost thou expect God will hear without repentance?

D. I do repent when I pray.

T. What are thy works?

D. I see, you want me to be what you are.

T. Thou wilt not say, I want thee to be as I am, but as God is; and
when thou art as he has required thee to be, thou wilt not refuse thy
mind what good thou mayest enjoy. Wilt thou say, that thy prayers will
save thee without repentance?

D. Nay.

T. When wilt thou repent, then?

D. What dost thou mean by repentance?

T. I mean that reform which will save thee from the wretchedness of
this confinement in walls.

D. Am I wretched? Nay.

T. Thou wilt not so reply, when thy deliverance is accomplished.

D. Deliverance from what?

T. From thy wrongs and errors, thy sins and sorrows.

D. Verily, thou art confident. Who gave thee power to work in God’s
name?

T. I will work as my master has commanded.

D. Who is thy master?

T. The mind who controls me and others.

D. Am I not a mind who controls others?

T. Thou controlest thy inferiors, not thy superiors.

D. Thou mayest do the same.

T. Not as thou hast done.

D. Why not?

T. Because thou controlest by fear and hope. Thou rulest as do tyrants
and kings. Thy ways are cruel and oppressive, unjust and wrong.

D. Thou wilt not accuse me, when thou art wrong.

T. When thy ways are opposed to the commands of God, am I wrong to
inform thee?

D. Nay; but thou wilt not be wrong, when thou art converted.

T. Converted to what?

D. Converted to the religion of the Bible.

T. Wherein do I need conversion to the religion of the Bible?

D. In refusing to join with us.

T. Is that the only reason?

D. It is one which makes thy conversion necessary.

T. Why necessary?

D. Thou knowest thou art not a believer in the Bible.

T. Thou wilt not convert me without the Bible.

D. What! not convert thee without the Bible? How sayest thou that the
Bible is thy guide?

T. I say, thou wilt not convert me without the Bible.

D. May I hope to convert thee with it?

T. Thou mayest not hope for conversion to thy views.

D. What views may I hope to convert thee to?

T. Such as are true and practical, wise and good.

D. When wilt thou come to me for instruction?

T. When thou canst instruct me.

D. Thou art not a believer in religion.

T. Thou canst tell by my works.

D. Thy works will not wrong any one.

T. Wilt thou not wrong any one?

D. Not intentionally.

T. Wilt thou justify an unintentional wrong?

D. Nay.

T. Then thou shouldst reform.

D. Why?

T. Because thou doest many unintentional wrongs.

D. Thy charge will not satisfy me of wrong.

T. When thou seest thy brother in need, hast thou aided him? When thou
seest him disconsolate, hast thou cheered him? When thou hast found
him naked of wisdom, hast thou clothed him with garments of salvation?
When thou hast found him an hungered and thirsting after righteousness,
hast thou fed him with the bread of heaven, and given him the water of
life?

D. That has been my desire.

T. Have thy desires been operative to the good of mind?

D. I would they had been more so.

T. Then thou shouldst put away thy craft, and leave thy habitation
of darkness. Thou wilt not do as thy soul desireth, so long as thou
remainest imprisoned within the walls of this castle. I see thy
intentions are well, but thy wisdom is selfish. When thou shalt
relinquish thy wrongs, and no longer wrong others by the inculcation of
thy errors, then thou wilt reform the abuses of thy brethren, without
money and without price.

D. I would reform any wrong that I may have, but I would first know the
wrong.

T. Thou wilt, then, understand what thy wrongs are?

D. Truly.

T. Thy wrongs are the wrongs of others. When thou wouldst forsake thy
wrongs, because thou hast seen them, thy brethren offer thee a bribe to
refuse a reform. They say to thee, “What good will this new doctrine
do? what will those gain who embrace it? and what will they lose that
defend it?” Thou hast been warned by awful penalties not to forsake the
wrongs thou hast cherished from thy childhood.

D. I acknowledge that I have my fears.

T. Thou wilt acknowledge that thy fears do thee no good, when they make
thee miserable.

D. They sometimes make me unhappy.

T. When they make thee unhappy, they are unprofitable. No good thing
ever made thee so. That which makes thee unhappy, is a wrong to thee;
and when thou shalt put away that wrong, thy unhappiness will cease;
but so long as thou shalt cherish the wrong, thy mind will be disturbed
by it. This is the law of God in nature. Wouldst thou obey that law?

D. I would obey God.

T. Thou wouldst obey God by obeying his law?

D. I would not disobey his law.

T. Dost thou not see, that it is the law of God, which works thy
unhappiness? Dost thou not know, that nothing can be true and right
which makes thee unhappy?

D. I see, that when I do wrong, I want what I have not got. I want
something which will make me more happy. But it is not wrong to want
what I have not got.

T. Thy wants are well; but not thy wrongs to satisfy thy wants. Thy
wants are misdirected; they work harm to thy mind. It will not be so,
when thou understandest the law which should govern thee. Thou wilt
not reform, nor leave this castle, till thou seest that all good is
obedience, and all evil is disobedience to the law of God. So long as
thou shalt remain subject to the wisdom of those who instruct thee to
do wrong, that good may come to thee, thou wilt not refrain from thy
wrongs. Thy errors are thy wrongs; and, if thou wouldst be saved from
their curse, thou shouldst cast them away.

D. That would I do, when I have found the wrong. But I see no error in
my faith.

T. Thy faith is not well when wrong.

D. Yea; but wherein is it wrong?

T. I heard thee say, that God was not just. If God be not just, who
will not be like him when arrested for judgment? Thou seest that thy
accusation is wrong; and thy wrong hath disturbed thy quiet. When wilt
thou reform of thy wrong, if thy God be unjust?

D. But when I said he was unjust, I meant that he was so merciful, as
not to punish the wicked as their sins deserve; not that he was an
unjust God.

T. Thou wilt not put new wine into old bottles, lest it ferment and
break the bottles, and the wine be lost. Thou hast made the rent no
better. If God will not give the wicked what they deserve, he is
unjust, and is not faithful to his promise. Besides, how can the wicked
separate themselves from the evil of a violated law? When the law is
disregarded, a wrong is done; and, when a wrong is done, the evil is
committed. The evil is the wrong. The wrong is what disturbs thee, and
what disturbs thee is thy reward. Thy reward is the judgment of God,
executed in thy mind, because thy wisdom needs improvement.

D. Thou wilt not say, the wrong is the reward.

T. The wrong is the evil, and the evil is what thou shouldst abandon
for thy good; because what is evil to thee, thou shouldst not pursue.
The law which rewards thee, is eternal, and, while wrong is cherished,
the reward is thine. What is thine, thou wilt receive, for it is just.

D. Thou wilt not say, the wrong is the reward.

T. I will say, the wrong and the reward are inseparable.

D. Then where is the necessity for a day of judgment?

T. The necessity is nature’s law; but thy views are wrong.

D. They are what the Scriptures teach.

T. Thou hast not read the Scriptures without thy wisdom to aid thee.
Thy wisdom is not the wisdom of God.

D. Wherein do they differ?

T. Thy wisdom is the wisdom of minds like thee; those who are like
thee, are no wiser than thyself. Those who are no wiser than thyself,
can not instruct thee. They agree with thee, and thou seest only
what thy wisdom has unfolded to thee. And when thou hast read the
Scriptures, thou hast understood as thy wisdom corrected the Bible. It
is thy misfortune to read with thy education to correct the reading,
and make it conform to thy errors.

D. Thou wilt not say, there is no judgment.

T. I say, law is eternal, and when wrong is done, a law is violated.
When a law is disobeyed, the disobedience is wrong, and the wrong
disturbs the doer. This disturbance of law is sure to be attended with
the evil which wrong brings. That evil is the judgment of God. I know
no other judgment.

D. Thou knowest the Scriptures teach another judgment.

T. I know not what thou affirmest.

D. The Bible speaks of a judgment.

T. So do I.

D. The Bible says, God will judge the world.

T. So do I.

D. When will he judge the world?

T. When the world do wrong, and when they do right.

D. That is always.

T. Truly.

D. Then God judges all minds when they do wrong, and when they do right?

T. Yea.

D. How can he judge those who do right?

T. As he does those who do wrong--by his eternal law. But wrong is
judged as an evil, and right as a good. Hence, the mind that does
wrong, is judged as wrong; and the mind that does right, is judged as
right.

D. How can there be, then, a day of judgment?

T. The day of judgment is when God judges by his law, and not till
his judgment is withheld, will that day end. I know of no end to his
judgment, nor to the period in which he judges. His judgment is just,
and his justice endureth forever.

D. When will the wicked be judged?

T. When they are wicked. No mind can do wrong, without receiving a just
recompense of reward.

D. Of what benefit, then, is the atonement of Christ?

T. Thy wisdom will be increased, when thou shalt see the atonement in
thyself, and not hope for it because another has it.

D. I do not understand thy meaning.

T. When thou shalt agree with thy Bible, in regard to the atonement,
then thou wilt find the atonement in thy works, as thou seest it now in
Christ.

D. This is more perplexing to me still. What dost thou mean by
atonement in me?

T. I mean the works which Christ done for the good of the needy. He
gave sight to the blind, hearing to the deaf, health to the sick, and
wisdom to the foolish.

D. Dost thou say, miracles can be done by me?

T. Thou canst do as thy Master hath said. If thou wilt follow him,
thou mayest lay hands on the sick, and they shall recover; thou canst
take deadly serpents in thy hands, and they shall not harm thee; thou
canst drink poison, and it shall not injure thee; thou canst wait on
the suffering, and the Lord thy God will bless thee.

D. Then thou sayest, I am not a follower of Christ?

T. Thy works testify of thee.

D. Do they testify, that I am not a follower of Christ?

T. If thou wast his disciple, his works would follow thee.

D. Then, I am not his disciple.

T. So thou sayest. But wouldst thou be?

D. I would be ever as my Master.

T. Listen then to thy Master’s instruction.

D. What instruction?

T. Such as I have, give I unto thee. Visit the sick, those in prison,
those in need; and let thy mind be passive to the influence of those
who would aid thee to be wise, and the glory of God will deliver thee
from thy darkness, and make thee a light to them that dwell with thee
in this castle of vain and empty words without deeds.

D. Dost thou say, that I can do miracles?

T. Thou canst do as thy Master hath required thee, and, when thou
doest, thy works will testify that a miracle hath been wrought by thee.
Thy companions will say, thou hast a devil.

D. If I could believe thy saying, I would follow thee.

T. Thou canst follow thy Master, and my saying will be verified by thy
works. The atonement will be in thee to do the will of thy Master.

D. Then all may atone for their sins.

T. All may do good to those in need, and when they obey the law of God
which requires good to be done, the atonement is in them who obey. It
is an agreement with Christ to put away sin by personal sacrifice upon
the altar of sympathizing humanity. Doing good is atonement, because it
is agreement with the law of God, and puts wrong away.

D. Then, there was no need of a Savior.

T. Not so: had there been no wrong, there would have been no Savior;
but, where wrong is, there is a need to be saved from the wrong.
Thy Savior came where wrongs existed, and where great injuries were
practiced; and thou seest he saved many from their errors and wrongs.
Thou shouldst obey, and do likewise; and, when thou shalt do as thy
Master hath done, thou wilt save many. According to thy wisdom and thy
diligence, so shall thy reward be.

D. But, when I obey, do I not then make atonement for sins?

T. When thou obeyest, thou doest well, but thou wilt not obey without
a cause. Thy obedience is caused by thy wisdom, and thy wisdom is
increased by instruction, so that thy salvation is caused by those who
instruct thee in wisdom.

D. Then I have as many Saviors as I have instructors.

T. I would not contradict thee; but still thou shouldst understand
that all wisdom is of God. Thy God is thy Savior, and he saves thee
in harmony with his law of developing and making wise thy mind. He
saves thee only as thou becomest wise, and he makes thee wise through
the mediums who are competent to instruct thee in his wisdom. As many
as are employed in unfolding to minds the wisdom of God, are saviors
to those whom they instruct and make wise. Thou mayest be the savior
of many when thou receivest wisdom to instruct others. Thou wilt not
save without wisdom; for it is by wisdom that I come to thee with a
message which will open the gates of a celestial circle, who wish thy
deliverance.

D. Thy pretensions stagger me. If thou art what thy words signify, thou
canst do thy will, and make me what thou desirest.

T. I will then invite thee to a circle without these walls. Wilt thou
go with me?

D. I will go, my friend.

T. When thou shalt arrive at the arch-way of a temple, not made with
hands, thou wilt wait till I announce thy coming. Then, we will proceed
into a court, where thou wilt hear and see many things. Let thy mind be
calm, and thy vows be faithfully observed. Thou wilt not return to this
castle for the purpose of carrying away with thee thy creed, or thy
forms of worship. In the temple, we worship God, not with words alone,
but with works of good. Thou wilt love thy brethren, and no hate can
disturb thy mind. Thou wilt serve God by doing good to those that need;
for thou knowest that God hath no dependence of aid from us; but he
requireth us to obey him. Thy obedience will do thee good, as it will
others on whom thy labors shall be bestowed. Art thou ready?

D. I am ready.

T. Then come with me.

My companion said, “Let us sing the new song.”

We stood on the walls and sung the song of jubilee; for mind which was
imprisoned was released. Then we departed for the temple.

On reaching the temple, my companion said, “Seest thou this temple of
the living God? Thou wilt wait with me, while Thomas shall announce thy
willingness to enter the courts of the redeemed.”

I entered the temple, and was hailed by the Master, “What hast thou
brought with thee?”

T. The deacon, who has listened to my wisdom, and desirest instruction
in the mysteries of thy work, wishes admission within this court, and
instruction in ways he has not known.

M. Hast thou instructed him, as most necessary to his improvement,
before entering this circle?

T. I have said that which was necessary, and find him prepared to
receive the lessons which appertain to his progress.

M. Then thou wilt bid him welcome.

I returned. When I returned, he said, “This is a secret society, I
suppose.”

T. The wisdom of this circle, who work in this temple, is not a secret
to those who have received it.

D. Why dost thou keep thy wisdom a secret?

T. Because all wisdom is a secret to the uninformed. Thou wilt
understand that this circle withholds no good thing from those who
need, but even those who need, are not always prepared to receive our
aid. The secret will not harm thee, neither will it do good to those
who refuse to comply with its requirements. The secret is a secret
only, because minds know it not, and have resolved not to receive the
wisdom which their condition requires to make them skillful workmen in
the temple. Art thou prepared to enter with me, and do the work which
may be required of thee for the good of mind?

D. I am ready to do justly, love mercy, and walk humbly, in the path of
righteousness.

T. Thou wilt remember the poor and thy vows.

D. The needy thou hast with thee.

T. Thou wilt soon become rich.

The same instruction was imparted to the deacon, which I received on my
first visit to the temple. When the lessons had been repeated to him, I
inquired, “Welcome, wilt thou now revisit the castle with me, that we
may aid our brethren to see the light thou hast beheld?”

D. Thou wilt not expect that I would refuse to aid them. We returned.




CHAPTER VII.

THIRD VISIT TO THE CASTLE.

  The wonder in the castle--Dialogue between the chief, the deacon, and
  Thomas--The senior consulted--The circle of the temple summoned by
  the trumpet--Conversation between the Commander of the temple and the
  senior of the castle on war--On rights--The conversion of 24 elders,
  and 144,000--The Commander conducts them to the temple, where they
  were initiated into that degree of wisdom.


When we reached the castle, there was great wonder and astonishment,
that the deacon should have departed from it. I heard the chief say,
“I have been suspicious of him ever since the conversation between the
centurion and the strangers through the port holes. I saw,” said he,
“that he listened quite too attentively to the conversation; for it is
not possible for any mind to resist the arguments which that circle
brings. But alas! there is great danger of their sentiments; there is
such a sweetness in their conversation, that it is no wonder that they
draw minds away from the truth.”

“Wouldst thou taste that sweetness?” said the deacon.

C. I would not jeopardize the eternal interests of my soul.

D. Then thou shouldst abandon that castle, as I have done.

C. Art thou my judge?

D. I judge no mind, but I know thy condition.

C. My condition, I hope, is well.

D. Whereon doth thy hope rest?

C. On the rock of eternal truth.

D. What is truth?

C. The truth is not what thou wouldst teach in thy apostacy.

I said, “Wilt thou answer the question? We wish to know what is truth.”

C. Dost thou wish to relieve thy new convert?

T. I wish thee to tell us, if thou canst, what is truth?

C. I will not say, that works are the truths of God.

T. Wilt thou say, that they are not the truths of God?

C. Yea.

T. Then, what is nature, but the work of God?

C. Nature is a work of God.

T. Is nature a true work of God?

C. It is.

T. Then the true work of God is nature, and as thou sayest it is a true
work, it is a truth of God. That which is true, is a truth; and that
which is false, is not true. The truth of nature is a work of God. The
wisdom of nature is the wisdom of God.

C. But there is a wisdom which is not of nature.

T. Wilt thou teach me that wisdom?

C. It is the wisdom of the Bible.

T. What wisdom is not of nature?

C. The Bible.

T. The Bible is not wisdom, but a revelation of wisdom.

C. The Bible is full of wisdom.

T. The Bible is full of the wisdom of nature, which is God’s work.

C. The Bible teaches us wisdom.

T. It reveals wisdom.

C. The Bible reveals what nature does not.

T. What wisdom does it reveal, which nature does not?

C. It reveals a resurrection of mind from the rudimental to a superior
condition.

T. Does not nature do the same?

C. Not to minds in the rudimental state.

T. It reveals the resurrection of many things.

C. What?

T. The flower, the reptile, and the insect.

C. But it does not reveal the resurrection of minds.

T. It may do so. It has revealed it to us, and we may reveal it to
minds in the body. Is not that nature which gave the Bible?

C. In one sense it is.

T. Is it not in every sense?

C. Philosophically, mind and spirit are one thing; but mind is not the
cause of nature without God.

T. Truly. Mind is the natural work of God, and mind has revealed the
wisdom of God, as it has been discovered. This revelation is the Bible,
which discloses the undiscovered wisdom of God, by minds who have
learned it by their investigation of nature, which is God’s work.

C. That is true.

T. Thou wilt see, then, that nature is true to God; and when a thing is
true to him who made it, it can never be untrue. Even so, is that true
to thee which is adapted to thy welfare. But that which is adapted to
thy welfare, may not be adapted to the welfare of all minds.

C. Thou makest truth change with the condition of mind, then.

T. Not so. I would say, that conditions change. When the conditions
of mind change, that which was true in one relation, may be false in
another, because a thing, not changing with the condition of the mind,
can not be true to it in all conditions. Thou art satisfied within
these walls. To thee, they are necessary and true, being adapted to
thy condition of developed wisdom; but thou wilt not say, that such
confinement would be true to my happiness, or that my condition would
admit of happiness to me therein. When thy wisdom shall be increased,
the things which are true to thee now, will give thee no satisfaction,
because they will not be adapted to thy condition.

C. Then, what is true to me now, will be false when my wisdom shall be
increased.

T. That which is true to thy condition will be eternally true to that
condition; but it will not be true to a different condition. Thou wilt
remember, that thou must be the judge of all things presented for thy
consideration. Laws are eternal; but a knowledge of all the laws of God
must be forever finite. What knowledge thou hast of those laws, is true
to thee, but greater knowledge will show thee, that what thou regardest
as true to thee, will soon not be so regarded; because thy wisdom will
see its falsity. And what thy judgment receives as true, is true to
thee; and what thy wisdom decides is not true, that thou wilt reject as
false. Hence, truth being determined by thy wisdom, must be true to thy
wisdom. It can not be true to thee, contrary to thy wisdom; because
that which thy mind receives contrary to thy wisdom, is false to thy
good, and destructive to thy enjoyment.

C. Thou reasonest well; but the Bible is reasonable, and thou shouldst
not set up thy reason contrary thereto.

T. The Bible is one thing, and thy views another. The wisdom of thy
interpretation is not reasonable to me.

C. What interpretation of the Bible is reasonable?

T. Thou wilt not say, that a mind can impart that which it does not
understand.

C. What then?

T. This will show thee, that what minds have not understood, they have
attempted to interpret, because what is understood, does not need an
interpretation. When a work is so written as to be understood by those
who read, it will not need an interpretation, and when it is not so
written, it is defective.

C. Then, thou sayest the Bible is defective.

T. I say, that if an interpretation be necessary to understand it,
it is defective; and, when minds solicit an interpretation thereof,
they admit the defect. If there were no defects, why ask for an
interpretation?

C. I want what will make it plain and clear.

T. What will supply some defect, I conclude.

C. That will be a saying what infidels allege.

T. Is it not doing what infidels say, when thou askest an
interpretation? They tell thee, that wrongs are in the Bible, and thou
wilt not say, that the Bible is right without an interpretation. So,
the interpreters of the Bible and infidels are agreed, that the Bible
is not right without an interpretation?

C. That is apparently thy conclusion, but it is a new idea to me.

T. The idea will be more than apparent, when thou shalt divest thy mind
of thy doubts. Thou hast more skepticism than is consistent with thy
good.

C. This is the first time I was ever accused of skepticism.

T. Thy friends have been like thee, and thou wouldst not listen to
those unlike thee. When thou wouldst know thy wrongs and errors, thou
wilt not expect thy willing companions, whom thou lovest because they
flatter thee, and thou payest them, for their flattery, will tell thee
what will occasion thy displeasure.

C. I want no wrong, nor error.

T. Thou wilt not forsake thy wrongs or errors, until thou art
instructed to see them; and thou art not prepared to forsake when
wisdom reveals them to thee.

C. I will forsake them when I see them.

T. When may I expect thou wilt see them?

C. I wish to see now.

T. When I show thee, wilt thou forsake?

C. I will.

T. Then listen to the counsel and experience of the deacon. He will aid
thee to see what is wrong, in thy mind.

C. I am prepared to hear and judge for myself.

D. Thou wilt now call thy friends together, that they also may hear and
judge.

C. I wish no one present at this interview, but the present company.

D. What is good for thee, will be good to those like thee.

C. But I do not wish my friends to know that I am considering a new
doctrine. They will rebuke me for my weakness. Thou canst say what
thou desirest, and, if I am satisfied, I will call them together.

D. Thy wisdom is wrong.

C. Wherein?

D. In that thou art not willing thy friends should hear what thou
permitest thyself. What is good for thee is good for them.

C. What is good for them to hear, I would have them hear, but I wish to
know first that what thou desirest me to hear is good; and when I know
it, I will not object to the hearing of all.

D. Thou wilt not refuse to hear thyself without knowing what thou
mayest hear. Why dost thou do what thou wishest others not to do?

C. It will be unwise for me to permit a doctrine to be inculcated among
minds, who are likely to be carried away with new things. They are
aided only in the right way by me; I would not have them taught wrong.

D. Thou wilt suffer thyself to be taught right.

C. Yea; and also my friends.

D. Then thou mayest call them together.

C. How am I to know that thy instruction is right?

D. When thou hearest it, thou canst judge, and so can thy friends.

C. But I do not choose to have them hear it, until I can judge.

D. And yet thou art willing to hear for thyself. Why shouldst thou do
what thou refusest to thy friends?

C. Because what I hear will not injure them, unless they hear.

D. Then thou hast more confidence in thyself than in thy brethren. Are
they not like thee?

C. They are like me, in faith; but I would not trust their judgment,
when thy words of honey are offered to them.

D. And yet thou canst trust thy own.

C. Whose should I trust?

D. Whom should thy friends trust? Thou requirest them to trust in thee.
Why shouldst thou require them to trust in thee when thou refusest to
trust in thy friends? We have not wronged thee, nor will thy friends be
wronged by us.

C. Thou mayest wait. I will counsel with the senior of this castle.

When we saw what he wanted, we summoned the circle in the temple by a
certain sound of the trumpet. They came. On sounding the trumpet, the
hosts of the castle came also. It was a clear, still evening, and when
they saw our implements of war, they formed in a circle near the walls,
and demanded the object of our mission.

The Commander of the temple replied, “Be not alarmed. What thou hast is
thine, and we have no need of what is thy own. We are here not to take
away what thou hast, but to give thee more abundantly than thou hast
reason to expect. Thou wilt soon see the object of our mission; and,
when thou seest, thou wilt not consider us thy enemies, but friends.
We see thy arms are defective; and, if thou wouldst fight, the weapons
we bring are at thy disposal. Advance and receive, and, when thou
receivest, use them as thy wisdom shall direct thee.”

SEN. Then thou surrenderest thy command to our power?

COM. We surrender what thou desirest--our weapons of hostility. Come
now and receive, that thou mayest know we are not thy enemies.

S. Thou wilt keep thy own. We do not fight with friends.

C. Why shouldst thou fight with enemies?

S. Because they are not friends.

C. Will thy fighting make them friends?

S. It will make them know that they are not our masters.

C. How will it teach them this?

S. Because they will become our servants. Our victory over them will
teach them this lesson.

C. It will teach them another lesson also.

S. What lesson?

C. It will teach them, that thy victory may be reversed, and that thou
mayest become their servants. What _thou_ doest, others may do. Thou
wilt see, that thy power may become the power of those whom thou mayest
oppress. When wilt thou understand, that thy warfare is wrong to thee,
and to those whom thou mayest injure?

S. When our enemies become our friends.

C. Very true. And wouldst thou desire all minds to become thy friends?

S. We would desire peace, but not on dishonorable terms.

C. Thou wilt not say, peace is dishonorable, on any terms.

S. I will say, when minds are asked to surrender their rights as a
condition to peace, it is dishonorable.

C. Dishonorable to whom?

S. It is dishonorable to him who surrenders.

C. Is it dishonorable to give?

S. When the gift is demanded, as a condition of peace.

C. When thou askest for rain and sunshine, as a condition of thy
prosperity and peace, is it dishonorable for thy Friend, who controlest
the seasons, to give thee what thou askest?

S. Nay; because he is not impoverished by his gifts.

C. Thou wilt not say, it is dishonorable for thy friends to offer thee
weapons of war, when they have no others?

S. It is not, when we are not thy enemies.

C. Thou wilt say, “when we are thy friends.”

S. Yea.

C. How wouldst thou make thy enemies thy friends?

S. By doing, as I would that they should do to me.

C. Wouldst thou be refused, when thou askest what thou desirest?

S. Nay.

C. When thou desirest peace, wouldst thou refuse it, because thy enemy
wanted what was thine, as a condition?

S. I would not submit to unreasonable demands.

C. What wouldst thou do?

S. I would refuse the condition.

C. Wouldst thou refuse the condition, if the condition was better for
thee and thy friends, than to fight?

S. I would not submit to any unjust demands.

C. Wouldst thou not submit to an unjust demand, rather than to demand
what is unjust?

S. I would not demand what is unjust.

C. Dost thou not demand peace, and is not that just?

S. Yea.

C. Then, when thou refusest what thy enemy asks, as a condition of
peace, dost thou not refuse peace, and demand war. The condition is
what makes peace, and when thou refusest that, thou desirest what is
worse. Is it honorable to choose the greatest evil?

S. The greatest evil is not war.

C. What is greater?

S. The evil of injustice.

C. It is even so. But is not war unjust?

S. Not when waged in a righteous cause.

C. What cause is righteous, which is unjust?

S. That which maintains rights. Rights are just, and measures, which
will secure and perpetuate those rights, are just.

C. Is war a right?

S. War is not right, when rights are not sought by it.

C. How can rights be sought and obtained by wrongs?

S. War is not wrong, when rights are secured by it.

C. When rights are secured by wrongs, when war secures peace, when
nature is concordant with discord, thy rights will disappear. No mind
will then have any rights, because rights will be valueless. When war
becomes right, and right becomes war, the rights of nature will be
disregarded. Confusion will be right, and peace become wrong. Such
is the character of thy rights, when judged by the harmonious law of
nature. Thou sayest, war is right to secure rights. What right wilt
thou secure by war?

S. Those rights which are the inherent property of every mind.

C. And what is the inherent property of every mind?

S. The right to say and to do, as my own conscience approves.

C. Will thy conscience do evil, that good may come?

S. Nay.

C. Is war an evil?

S. It is.

C. Wouldst thou go to war, which thou sayest is an evil, that good may
come?

S. It will not be evil, when good comes from it.

C. Wilt thou show us what good can come from evil? Doth war do those
engaged in it good?

S. If it secure to them a right, the right is good.

C. The right will not go to war.

S. The right will go to war when it is right.

C. Wilt thou show us, when it is right to do evil, that good may come
from it. Wilt thou show us how good can come from evil, or evil from
good?

S. The good, which comes from the evil of war, is the maintenance of
rights.

C. What rights?

S. The rights which are in controversy.

C. What rights in controversy have ever been secured by war?

S. The rights of freedom.

C. When?

S. The rudimental condition has secured these rights.

C. When?

S. When the American colonies were opposed by the mother country.

C. What rights did those colonies secure by war?

S. The rights of freedom.

C. Those rights were not secured by war.

S. Well, they were the results of war.

C. Nay; but of peace. When peace was ratified, the colonies were no
longer engaged in war. Thou seest not that war gave to any mind a
right, because it gave different things.

S. But was not that war justifiable?

C. How so?

S. To overcome the oppression of the mother country.

C. Canst thou make one wrong justify another?

S. No; but I see no wrong in that which results in good.

C. Thou hast not shown that wrong ever did, or ever will, result in
good.

S. But I will show, that the American colonies would never have been
free without it.

C. Thou mayest say, that they are not free with it.

S. How dost thou mean? Are they not free from the mother country?

C. How can a people be free, who are dependent? Are not the States
as dependent now as ever on the mother country? Whence cometh her
luxuries, which thou seest crossing the Atlantic? Whence comest
her language, her customs, her religion, her glory in war, and her
manufactured articles which her people import? Are these signs of
freedom, or of dependence?

S. But they are free to enact their own laws, and choose their own
rulers?

C. They are free to choose as the majority may elect. I would say a
majority of such as are not proscribed by law from choosing their own
rulers. But thou seest more than one half of those who are ruled by
law, who have no choice in the election of their rulers, and very many,
who have a secured right to elect, do not exercise it.

S. That is their own fault.

C. Whose fault?

S. The fault of those who are governed.

C. Why is it their fault?

S. Because they should assert their rights.

C. What rights?

S. The rights which others exercise.

C. What rights do others exercise?

S. The rights to elect minds to make laws, and govern them.

C. Thou wilt see who will object to their assertion.

S. I see who will not object.

C. Who?

S. The free and independent.

C. Who are they?

S. Those who dare speak the truth, and act without fear.

C. And who are they?

S. They are not many, I see.

C. Then how are the few to control the many?

S. I would not make war against them.

C. What wouldst thou do?

S. I would instruct them in the great principles of natural justice.

C. Thou hast well said. When thou seest thy enemy come against thee
to wrong thee of thy rights, instruct him in the great principles
of natural justice, and when thou hast instructed him, he will not
trespass against thee. We saw thee afraid of thy rights; but thou
knowest that, when, we offered thee our weapons, thou didst refuse,
because thou hadst no enemy to fight. So, when thy enemies make war on
thee, go, and meet them, and say unto them, we are friends, take our
weapons; and they will say unto thee, we have no use for them, for we
are brethren.

S. The wisdom of my companions agrees with me, that thy doctrine would
be well, if all would practice it. But thou seest that such is the
ignorance of some minds, that compulsory measures must be resorted to,
in order to restrain their acts of injustice.

C. Compulsory measures are dangerous weapons. When a mind is
restrained, it is not free; and when it is not free, it hates the
oppressor. That which it hates, it seeks an opportunity to overcome,
and circumstances may so change as to gratify its wish. The time will
come when war will be no more; but it never will come so long as
compulsory measures are employed to restrain minds. I have seen war.
I have seen the causes of war. I never saw a cause of war equal in
wrong to the war. No cause, which has hitherto produced war, has ever
been so wretched for minds to bear, as the evils of war. What are a
few insults, or wrongs of dishonor, when compared to the wretchedness
of whole nations, engaged in mortal combat? Would not the wrongs of
injury be abated by the forgiveness of thy Savior? Would he wound to
redress his wounds? Why did he not call the legions of heaven to fight
with the legions of earth? When thou shalt have full confidence in the
righteousness of his conduct, and when thou shalt follow his example,
thy honor will not tarnish, though thou forgivest thy enemy even
seventy times seven. And when thou shalt do the works of thy Master,
the cause of thy Master will be honored in thee.

S. Thy wisdom will not allow sincere minds to call themselves
Christians, because they would defend their own rights.

C. Thou hast no right to wrong thy neighbor, even though he may be
thy enemy. Thou hast no right to do wrong. War is a wrong. It is an
evil, as thou hast said. Thy enemy will not be made thy friend by thy
wrong; neither can thy mind be satisfied with the wretchedness of thy
wrong. It is not war which bears the name in the rudimental sphere,
which we have undertaken to overcome in our visit to this castle. We
have not come here to do away with that which does not exist among thy
companions, but to instruct them in principles of everlasting peace to
thy mind. Thou hast not yet forgotten the wrongs of thy education, and
those wrongs have made thee suspicious of thy friends. Thou wouldst now
repel words and facts which will be of more value to thee than many
rubies. If thou wouldst heed our advice, we would say to thee, and thy
companions with thee, come with us, and we will do thee good.

S. Thou mayest stay with us.

C. We have been where thou art, but now we have a more beautiful
mansion, where the pure current of life rolls down from the throne
of mercy, and all who will, may come and drink of the water of life
freely. Thou wilt not return to this castle to tarry, when thou shalt
participate in the blessedness we share. We are now ready to receive
thy reply.

S. I should be willing to try the experiment, if my companions would go
with me.

C. Thy companions will rejoice at the opportunity. I see they are
willing and hoping that thy answer will be yea.

S. Thou seest, then, that I will go.

C. Thou hast wisely answered. Thy companions will go where they wish,
and thou wilt consult their wish. When thou findest one who will do
wrong to obtain a right, pass on; and when thou findest one who will
only do right to obtain a right, and who will sacrifice his own for
another’s good, thou wilt write the name in the Lamb’s book of life,
which thou wilt take with thee; and the scribe whom we send with thee.
When thou returnest, report thy success.

He went with the scribe. On their return, they brought in the book the
names of four and twenty elders, and an hundred and forty and four
thousand, who came with them, saying, “Blessed is he who hath part in
the first resurrection; for lo! these many years have we sought and not
found; but now the light shineth, and the darkness comprehendeth it
not.”

S. I have brought with me a hundred and forty and four thousand, who
have resolved to worship no more in this castle, but go with thy
companions where thou wouldst lead; albeit, where reigns the principles
thou hast taught unto us. Thou wilt see these four and twenty elders,
who came to thy hearing, have joined the great congregation, and are
ready to live in peace, as thou hast taught.

C. Thou wilt form a circle that I may address them when we reach the
arch-way of the temple, whither thou goest, I have a few words to say
to them, which will need be required before they enter therein.

S. We will obey thy commands.

The new song was now sung, for the year of Jubilee had come to these
emancipated minds. They sang in the spirit, and with the understanding,
the words painted in gold colors on my banner. The great congregation
then moved straightway for the temple. On nearing the arch-way, a
circle was formed, and the Commander addressed them as follows:

“Friends: Thou wilt suffer no more from the ills to which thou hast
been exposed in thy pilgrimage. Thou hast not known thy misfortune,
because thou hast verily been unable to compare thy condition with that
which thou art now prepared to realize. Thou hast hitherto considered
thy own wisdom above the wisdom of thy superiors; but when thou seest
what remains for thee, thou wilt know thy condition was wretched, when
compared with it. Before thou enterest this temple, each mind will cast
his crown into the treasury of reform, and when thou seest the standard
enter the arch-way, thou wilt follow in the order of thy conductors,
and receive such lessons as thy need may require from thy seniors. Be
wise not in thy own conceit, for there are none too wise to unlearn his
wrongs, nor too good to neglect improvement, save Him whom we serve.
Let no wrong follow this company into these courts, for shame will hide
no guilt from the inspection of this circle.” The whole company were
conducted in order, and received the lessons which appertained to their
progress, and which have been recited in another place.




CHAPTER VIII.

FOURTH VISIT TO THE CASTLE.

  Mission of Thomas and the elders--The king and guard--The elder
  addresses the king--Conversation with him--He refuses wisdom--A
  dialogue with a mind on fear--Calls a great multitude to hear the
  elder--Address of the elder--Conversation with the circle--Imputed
  righteousness--A thousand times ten thousand converted, and received
  into the temple.


After the conclusion of the lesson, the Master said, “Thomas, thou
wilt go with the four and twenty elders, and see what remainest in the
castle.”

The command was obeyed. When we reached the castle, we saw a dense
cloud resting over the place, and there was a large number which no
mind could count, wondering at the departure of the hundred and forty
and four thousand. It was a day of fasting and prayer. The elders said,
“They mourn without success. The Lord hath done great things for us,
whereof we are thankful. We will listen to their lamentations.”

Presently, a mind descried us, and straightway he went to the citadel.
I heard his report to the king, whom he met at the gate. “The four and
twenty elders have returned, and have taken their position on the wall,
where thou hast ordered thy servant to stand.”

K. What is their report?

M. They have just arrived--I heard no report.

K. Then take with thee thy guard, and bring me word what they may say
unto thee.

M. They bear no arms.

K. Then go thou with thy company, and hear their report.

The centurion came, and said, “the king desireth a report from thee,
and I am the messenger.”

The elder of the elders replied, “Tell the king we have found favor
with God; for, verily, he dwelleth not in temples made with hands, and
we are satisfied with all we have seen and heard.”

M. Dost thou wish to return to the fold again?

E. We have come to tarry only while we may do thee and thy fellow
servants good, as our Master hath commanded us. Wilt thou say to the
king, that the half was not told us before we left the castle. We have
tidings of great good for all who obey the truth, and are faithful to
the law of harmony and peace. We invite the king and his household
to hear our report, which will end thy fasting, and soon change thy
sadness into joy.

M. Then I will report thy wish to the king.

I went with him, but the elders remained. The messenger entered by
the north gate, and when he approached the palace, the king’s servant
required us to wait. Soon the king made his appearance, and said,
“Bringest thou a report?”

M. I have a message for thee from the elders.

K. Thou mayest say to them, come where I am, that I may see them face
to face.

M. Lo! they are waiting thy pleasure.

K. Invite them all to my council chamber.

We all went where he requested.

“I am now ready to hear the report of the elders,” said the king.

“May it please thee,” said the senior, “we have found favor with
God, and grace and peace are multiplied unto us. We have washed in
a stream, and thou seest our garments are white as snow. The circle
will receive thee, when thou art willing to cast thy crowns into the
treasury of good, and learn war no more. Thou wilt not regret the
sacrifice, for what thou consecratest to the good of mind, will do thee
more honor than all thy works of power. We saw a mystery unfolded to
us, which will not do thee good, until thou shalt become acquainted
with it also. The mystery of iniquity thou hast understood, from thy
reception into the throne of power; but the mystery of godliness thou
mayest yet learn. There are minds who can teach thee the mystery of
mutual confidence. It will not be taught thee here; for now thou art
surrounded with minds distrustful of each other. Thou distrustest
them, and they distrust thee. But we have found a circle where no mind
distrusts, because they know each other’s thoughts. The whole circle
need no compulsion to do right, because right is their meat and drink.
They delight in right, and wisdom is always with them. They worship
God without fear, and love one another without dissimulation. There
is a rainbow over their heads, and a cloud of fire by night to warm
their hearts with love forever. There no iron rule becomes necessary to
enforce obedience; for obedience is loved, and what is loved is not
avoided. The Master is not a tyrant, but a father; and, when the father
commands, his children delight to obey his commands. What is the wish
of the father, is the wish of his children. Hence, no disorder or wrong
can enter the circle we have found.”

K. Then, thou art satisfied with what thou hast seen and heard?

E. We are satisfied with what we have seen and heard. We will not
return with thy permission to tarry here.

K. When wilt thou return to thy new friends?

E. When we can do no good here.

K. Thou wilt not expect to convert me?

E. We expect only thy pleasure. It is not our will to control thee, but
to aid thee in the path of true wisdom and happiness.

K. Hast thou not been flattered with new things?

E. We have seen, and do testify, that new things have been discovered
to us.

K. When new things have been found, is it not prudent to test them by
experience before we trust too implicitly in them?

E. Thou wilt not test them, we apprehend, even as we have done.

K. When thou hast tested them, I will hear thee again.

E. Would it not be better for thee to test them by thy own experience?

K. It would not be better, if I disliked the experience.

E. True; but thou wilt have no experience without a trial of them.

K. I will wait thy tests.

E. We will wait thy pleasure.

When he had concluded, we departed to a mind who was not unwilling to
hear, because he had no authority to rule over others. He was wholly
depressed in his mind about relieving himself from his fears.

“Thy fears disturb thy quiet,” said the elder.

M. My fears not only disturb my quiet, but the quiet of others.

E. Why dost thou fear?

M. How can I help my fears, when every thing makes me fear?

E. Thou mayest be aided, so that thy fears will not control thee.

M. Thy confidence I do not realize.

E. My confidence will be thine, when thy fears are removed.

M. That will not soon be realized.

E. I know thy condition, and thou knowest that as thou art, even so I
once was. Dost thou remember me?

M. I have seen thee, but thou dost not wear the same garments? Why
didst thou change?

E. I was with thee, when thou didst first enter within these walls. I
was thy teacher, when thou wast where thou wouldst not return. I saw
thee, when thou wast in a condition that elicited my sympathy. Dost
thou wish farther relief?

M. I would not refuse what thy kindness has to bestow.

E. Thy fears will not be removed without instruction. What thou fearest
is what should be overcome. I will aid thee to see that thy fears are
not true to thee, nor true to thy progress.

M. Thou wilt not say, my sincerity is not true?

E. Thy sincerity is no proof of thy faith.

M. What is well I believe.

E. Thou believest what is not well.

M. What do I believe, which is not well?

E. That which thou fearest is not well.

M. Thou wouldst not banish all fear.

E. He who fearest is not made wise in love; because what is feared
is not hoped for, but dreaded as an evil. I would remove all fear,
for thou canst not fear and be free. When thou fearest, thou art in
bonds, and when thou art in bonds, thy heart is unreconciled to thy
condition. It is not satisfactory to thyself. Thy unreconciliation
is dissatisfaction with thy condition. Thou wouldst hope for better
things, but thy mind hath been instructed in many errors which remain
to disturb thee.

M. Thou hast said, in thy pilgrimage with us, that what I believe was
true.

E. I said, as I believed; but thou wilt understand that belief is not
always correct. Thou canst believe because of my saying; but thou canst
not know without investigation and tangible facts. The circle, which
bids me labor for thy good, walk not by faith but by wisdom. They are
not controlled by opinions or faiths, but by actual experiments. It
is not actual experiments and demonstrations of facts which weary thy
mind, and paralyze thy industry, but it is thy opinions and doubts.
They are the messengers of discontent and trouble. If thou wouldst
distrust thy distrust, and doubt thy doubts, thy mind would feel the
inspiration of hope. When thy mind hopest for good, thy confidence is
superior to thy doubts. Then the despondency of thy condition vanishes.

M. But what have I to hope for?

E. Thou wilt ask, what is there which I may not hope for? There is
no good, which thou mayest not attain. The wisdom of circles, whose
glory thou hast not seen, may be thine by receiving it. But thy doubts
cause thee to reject thy own good. When the prize is offered thee, thou
refusest, because of thy unbelief. Thy doubts distrust and reject the
best good. They rob thee by thy own consent. It is, indeed, no wonder
to me now, why thou shouldst not advance, and become more happy. I
would advise thee, but thy wisdom apprehends mischief from me. Now, I
am not of thy circle, thou fearest some evil intention is with me. The
worst evil thou canst suffer, is the evil of resisting wisdom.

M. I would not resist what is wise and good, but I would know that it
is wise and good before I receive it.

E. How canst thou know what thy wisdom rejects? When thou askest aid,
how canst thou be benefited, so long as the aid is rejected? Must
not the aid be received to help thee? Wouldst thou require tangible
evidence, or demonstrations of its usefulness before thou wouldst
accept what thy necessities demand? Thou askest for the proof of a
thing, when thou rejectest the only means which can give thee the
required satisfaction. As well might the ignorant say, “I will receive
instruction when I am satisfied by experience that it will be for
my advantage, and not before,” as for thee to demand knowledge of a
subject before thou receivest the lessons, which will make thee know
the truth of the subject.

M. Then, I must receive what thou sayest as truth, and test it by my
experience.

E. Thou wilt test it in no other way than by thy experience. All thou
knowest to be good or bad, thou knowest by thy experience.

M. May I not know from others’ experience?

E. Thou mayest believe, but thou canst not know. To know is to
understand by the test of thy experience. The test of experience will
not deceive thee. By it thou mayest try the philosophy which we teach.
Thy mind will not doubt what it knows; but it will doubt what minds
say; because thou hast already found many errors in the sayings of thy
friends, but never one in the counsels of thy experience. Experience
is true. However bitter it may be from the errors of thy life, yet it
is true. Falsehoods even are true, as are facts; but there is this
distinction, which experience has established. Falsehoods are wrongs,
facts are not. Nevertheless, thou must see that wrongs are true to
falsehoods, and falsehood to wrongs. The cause is true to its effect.
If the cause be inharmonious with good, the wretchedness must ensue.
If the cause be harmonious with mind, the effect can not be wrong.
Therefore, falsehood, being a cause, and that cause not being in
harmony with the progress and happiness of mind, must beget its true
effect when received. That effect is wrong, and wrong because an evil
is inflicted. All evil is true to the effect it produces. When a mind
is in harmony with error, the error is true to that mind. The error
is true to its effect. It is sure to produce its own likeness--to
stamp its own image, when received by the mind. No effect, disagreeing
with the cause, can ever exist in nature. Consequently, all things
are causes of other things, and the cause and effect are true to each
other. This is what we may call truth.

M. Then truth is the relation of cause and effect?

E. It is the relation which will disclose a truth to thee. The things,
being true to each other, will not be false to each other; so with
mind. The things which are in harmony with mind, are true to that mind,
and the things which are otherwise, are false. Thou knowest that, when
thou hast entertained that which was incongenial with thy mind, it was
productive only of evil. It was false to thy peace. It was untrue to
thy happiness, because the relation was not true to thy wants. Error
is error, only because thy mind is disappointed. Truth is truth when
no disappointment occurs. Thou hast sought for peace and happiness in
things which bear no relation to thy seeking. Thou hast not learned
the philosophy of cause and effect. When thou receivest the sayings
of mind, thou hast been sometimes deceived; and thou believest when
they tell thee what is for thy good. They, too, will not satisfy thy
mind without adapting their instruction to thy understanding. Error
has been taught thee, or things have been offered thee which disturb
the sympathy of thy mind. They are false to thy wants. Thou seekest
happiness. They destroy it. That is false to thee and thy good. Thou
shouldst not trust in thorns to produce grapes, nor in thistles to
produce figs; but thou shouldst know that nothing is, or ever can be
true to thy good, which is, or shall be, incongenial with the sympathy
that makes thee a child of God.

M. I see that thy philosophy makes no relation eternal; because, when
a thing changes, it disturbs the relation which it has sustained to
another thing.

E. The relation is eternal to things which are eternal. But thy errors
are not eternal things. I see they will soon be destroyed in thee. When
thou hast an affinity, or holdest a relation to things which disturb
thee, the connection, thus formed, will be true to itself so long as it
remaineth, but when the error is destroyed by the philosophy we teach,
the relation is broken, and the effect of that relation must cease. The
error will disturb no longer than it remaineth.

M. Is it not even so with the truth?

E. It is.

M. Why may not minds, then, lose the truth, and sink into utter
hopelessness and despair?

E. Minds may not lose the truth, when they never have found it. Thou
hast not yet found the truth. Thou hast learned some facts. Facts
are the wisdom of nature as revealed to mind in parts. The truth is
the infinite whole, and is incapable of being divided into parts.
Minds sometimes call facts truths; but we teach that truth, which is
infinite, so far, and no father, as it has been made known to us. Thou
hast been taught the truth in part, and what remainest for thee to
learn, is what thou hast no knowledge of. It is ignorance in thee, as
it is in us. This truth is the infinite harmony and wisdom of God in
the universe. All revelation of that wisdom, is true to thy happiness;
because thy mind is not discordant with nature, only as thy ignorance,
or education, hath perverted it. Thus, the revelation of wisdom,
agreeing with thy happiness, is true to thee, and what is true to thee,
as cause and effect, will never be false, because it is governed by an
immutable law.

M. Then, thou wouldst teach that truth is eternal and error not.

E. Truth is true to the good of mind eternally, because it is in
harmony with the relation of cause and effect. Error is in harmony only
with ignorance. Ignorance is the absence of knowledge. It is the mere
thing of childhood--the infancy of mind in its eternal progress. But
when the infant becomes the philosopher, it puts away childish things.
The swaddling clothes of the babe will not truly cover the grown man.
They are true to the infant, like the Mosaic covenant of forms to the
Jewish people; but they cover not the wants of enlarged sympathy for
the great brotherhood of mind. The infant people required protection,
and their wants were supplied. They asked only what they received. The
minds of this circle have sought for no more than they have found. They
have sought to establish their own wisdom, in opposition to the wisdom
of a higher circle; and they have found, by experience, the avails of
their search.

M. Then minds can find what they seek for?

E. They can find the degree of wisdom which they seek for. They can
generally find whatever opinion they prefer, because they will prefer
only an opinion agreeing with their measure of wisdom. All which
disagree with their degree of reform in wisdom is wrong. Nothing to
them is right, but the righteousness in them. They seek for nothing
more.

M. How, then, can they progress in wisdom.

E. As others influence them by instruction, as we have sought to do
unto thee.

M. Then thou wilt go on; I like thy philosophy.

E. Thou wilt see a philosophy in thy progress which will satisfy thee,
that thy errors are of no service to thee.

M. I am now satisfied of that, but what are my errors?

E. Thou wilt not receive all we wish thee to hear alone. When thou wilt
call thy friends together, who sympathize with thee, and who have no
opposition to wisdom, nor fear of instruction, we will visit thee, and
say unto all what thou mayest apply unto thyself.

M. I will call my friends now. They hear my voice, and will respond to
my wish.

The multitude assembled, and the elder proceeded to address them.
“Thou hast a work to do, my friends. The wisdom of a superior circle
hath delegated to me the duty of undoing the errors I have inculcated
among the minds of those with whom I have labored. Nothing is more
sincerely regretted, than my wrongs. It has been my honest endeavor to
do away wrong; but I find many errors, which I have taught, and now
it becomes my pleasing duty to correct them. Among those errors, none
stand more prominent than the doctrine of imputed righteousness, and
the fears and selfishness which it has encouraged. The principle, which
imputes to another what he never had, or will possess, is fatal to the
idea of impartial justice, and wrong in its effect upon individual
responsibility. I have found that wisdom, which discloses the fact,
that thy wrongs can not be justly imputed to another. Neither is it
just for another to assume thy wrongs without thy practice. Indeed, thy
wrongs are thy own, and no one can make them his own without adopting
them. When they are adopted by another, that mind is as criminal as he
who first practiced them. So, will it be seen, that no mind can claim
happiness because another is virtuous. The virtues of the wise must
become our own, or they will not promote our enjoyment. Thou knowest I
have taught thee to hope for good, because thy Savior was righteous.
As well might mind hope for good, because God is good. There never was
a time when God was not good, but what availeth his goodness, until it
becomes thy own; and to become thy own, it must become thy practice.
Because one mind is good, or just, or right, it is not true that all
are so. And yet the doctrine I taught thee, encouraged the expectation
that, because thy Master was good, he would impute his righteousness
unto thee. As well might the claim of thy righteousness be maintained,
because another was exalted to a circle of purity. Thou hast no lessons
in nature to sustain the doctrine of imputed righteousness. All law,
which recognizes equity and justice, repudiates the slander upon the
name of Jesus. He transfers no good to thee, which thy condition will
not receive as thy own inheritance. Thou shouldst not depend on being
saved from thy wrongs, otherwise than by forsaking them. No good can
come unto thee in wrong; and so long as thy wrongs remain, the good
of thy Master availeth thee nothing. To be saved, thou shouldst not
depend on the good of another, but on the good thou mayest attain by
seeking wisdom, and forsaking folly. What, therefore, I have taught
thee, inconsistent with this sentiment, I would ask thee to abandon;
for no good can arise to thee from any source, without thy wisdom shall
control thee to make it thy own. And, when it is thy own, it is not
another’s. Read thy lesson of wrong no more, and forsake the teaching
which would flatter thee with hopes of bliss, because another is more
holy than thyself. Thy Savior is he who saves. No mind is thy Savior,
unless he saves. To save is to make thee wise, and when thou hast
become wise, thou wilt put away wrongs and errors. No mind is wise in
the wisdom of my circle, who refuses instruction in wisdom, or who
neglects to practice its requirements.

“I have seen thy ways, and I have watched thy mourning with solicitude.
Thou hast waited in hope for the redemption, because another was
good. Thou hast waited for another to do what thou shouldst have
done thyself. It is this which has wronged thee. Hadst thou felt the
necessity for thy own exertions, and depended less on the doctrine
of imputed righteousness, as thou hast been taught, I would not now
need to correct the wrong I have done. But, when thou hopest for good
because another is wise, thou art prone to security in indolence. Thou
seest that it is mischievous to encourage indolence, and yet, when thou
waitest for another to do thy work, thy indolence is apparent. Be wise,
then, and be active to be wise.”

The circle said, “Who then can be saved? If we have no righteousness of
our own, and are not permitted to hope for it in another, who among us
will be saved?”

E. Those with thee who seek and find wisdom, and who will not neglect
the good of mind.

C. Then there is no need of a Savior, if we can save ourselves.

E. There is no need of hoping for the righteousness of another to be
placed to thy credit; because no such injustice will be manifest to
thee. There is need of a teacher to instruct thee in the truth of
divine wisdom; and he who instructs saves, when his instruction is
received, and as it is received. The ignorance of mind is removed by
instruction, and as it is removed, the mind instructed is saved from
its ignorance. When a mind errs, it errs not because it naturally
prefers the error, but because its ignorance prevented the reception
of wisdom. The evils, which mind practices, are not practiced because
the mind loves the evil, in preference to good, but because, through
ignorance, it misjudged. The ignorant mind is liable to misjudge, but
the wise are instructed. Mind must love, and prefer for itself that
which is good, or that which it supposes is best adapted to promote
its own enjoyment. But very many find their judgments in error. They
do wrong to do themselves good. True wisdom, however, reveals the
ignorance of their judgment. Good can never come out of evil, nor evil
out of good. Temporary advantage may be taken of another’s opinion,
whereby wrong may ensue to him; and when the mind has received what it
has sought and obtained at the expense of another, it is not satisfied,
because the wrong never can satisfy what God has made right and good.
And the greater the wrong, the greater the dissatisfaction; because
right and wrong can never agree, but must from their disagreement
war with each other. The mind, therefore, acting wrong, encourages
contention in itself, and where there is a conflict, the law of harmony
is disturbed, and with it the peace of him whose enjoyment is dependent
upon it. He who saves is, therefore, a deliverer from these evils of
ignorance.

C. Thou makest every teacher then a Savior.

E. I would teach thee, that every one who saves is a savior. He who
teaches wisdom and inculcates principles of righteousness in the minds
of others, saves them from their ignorance and folly. Is it not so?

C. It so appears; but why should any mind hope for salvation by the aid
of Jesus?

E. The aid which Jesus brings thee, is the aid we bring. Jesus comes
not to thee, except through the circles interlinking him to thee.

C. Does he exercise direct control over thy circle?

E. He exercises control over all circles of less wisdom than himself;
but we have been taught by others, and they by others, and so on to
the circle in which Jesus resides. The wisdom taught us is the wisdom
he would teach, were he our direct instructor; because it would be
unwise to undertake to develop mind, only as mind is developed to
receive instruction. The circle of wisdom, which instructs us, could
not comprehend the degree of Jesus, until wisdom improved them by
successive degrees, so that they would be capable of receiving it.
Soon will thy wisdom unite with my circle, for I see thou art ready to
receive the truth without fear.

C. I have not many fears, but I have some further inquiries, which my
mind is not fully settled upon.

E. Proceed.

C. Thou hast taught us, that imputed righteousness was unjust. How can
that be unjust, which is freely offered on condition of our acceptance,
or bestowed without our wish?

E. The injustice consists in the wrong. All is wrong which is not good.
It is not good to deceive thee with wrong. The wrong is not right,
and what is not right is unjust. The wrong of deceiving thee, leads
thee wrong, and encourages thee to hope for another’s wisdom without
having the principles and works, which will be found important to thy
progress. The imputed righteousness of Jesus will never benefit thee,
until that righteousness becomes thy own by practice. No good can come
to thee, unless the good be received and adopted. When it is adopted,
it is thine, and not before.

C. Thou wouldst not teach, that all evils are unjust.

E. Thou wouldst not reject what is well, when thou understandest it.
The well is not evil. The good is not evil. The just is not evil. Evils
are not evils absolutely. The worst evil is ignorance. Ignorance will
not live forever in any mind--I would say, the ignorance of right and
wrong as I understand right and wrong. Therefore, it is not an absolute
evil. It is even so with all other evils; they are temporary, not
eternal.

C. The evil of wretchedness is worse than ignorance.

E. Wretchedness is the effect of ignorance. The effect can not exceed
the cause.

C. Yea; but it may be more lasting.

E. How can the effect of ignorance be more lasting than the cause?

C. When minds do wrong, their wrongs remain, as thou hast said, till
they are corrected. Thou sayest that thy mission here is to correct thy
wrongs, and yet thou claimest wisdom unknown to thee, when thy wrongs
were done.

E. My wrongs were the wrongs of thee, and those with thee. When I
taught thee wrong, thy wrongs justified my teaching. Thy sympathies
were as mine; but what was my wrong, was not thine, nor thine mine.
When I came here, I came to undo my wrongs, which thou hast adopted,
and by adoption made them thine. I was wrong as thou art; but what I
would do, thou wilt not undo. I would undo what thou canst not do.
That thou mayest understand me, I taught thee what thou didst receive
and adopt. I taught thee wrong. My wrong was in teaching. Thou didst
receive and adopt, and thy wrong was in receiving and adopting, when
thou shouldst have weighed my saying in the balance of impartial
justice and truth. My mission is to undo my teaching, when I was with
thee. Thy duty is to undo what thou hast adopted without weight. I told
thee wrong. I now correct that wrong. I was in error. I would now make
thee to know it. And when thou seest my folly as I see it, thy wisdom
will be increased.

C. Then wisdom consists in seeing our own faults.

E. It consists not only in seeing them, but forsaking them. The wisdom
is in forsaking follies.

C. Have we follies that wisdom does not approve?

E. Thy works must show.

C. What works?

E. Thy reform will show thee thy follies.

C. What follies?

E. The folly of depending on others to do what thou shouldst do thyself.

C. What should we do ourselves?

E. Put away all wrong.

C. What wrongs should we put away?

E. The wrong of ignorance.

C. Of what are we ignorant?

E. Of that which thou knowest not.

C. What is that?

E. The wisdom of God.

C. How may we know the wisdom of God?

E. By instruction in righteousness.

C. Who will instruct us?

E. A circle whom we have seen. Wouldst thou be introduced to that
circle?

C. Thy circle will not receive such minds as we are.

E. My circle will prepare thy mind, and receive thee when prepared.

C. Why doth thy circle not worship as we do?

E. Because it is not in accordance with our wisdom. Thou wilt worship
with new light, when thou seest the wisdom which will be unfolded to
thee. Now, thou seest with fear and trembling; but when the pure
wisdom shines upon thee from the throne of goodness, the doubts and
fears of thy mind will be dissipated with the rising glory of eternal
day. The vain imaginings of a misguided mind, will be corrected, and
the beautiful harmonies of nature will control thy mind, and give thee
peace, that transcends thy longing soul. The voice of kindness will
rekindle thy devotions, and the sweet influence of welcome associates,
will touch the soft emotions of gratitude and praise. Thou hast not
seen wisdom so pure, goodness so great, hope so unclouded, life
so sweet, and society so agreeable, as that to which I propose to
introduce thee and thy friends with thee. Thou wilt learn thy lessons
of love with pleasure, thy lessons of peace with content, and no lash
of fear will urge thee, when thou understandest the joy of the blessed.

C. But why may I not receive the same instruction in this castle?

E. Thou wilt receive thy instruction only where it is to be found. Thou
knowest such only can instruct thee as are competent. They can not
instruct thee without removing the veil from thy face, so that thou
canst see, as well as hear, wisdom in mercy.

C. I would not object to leaving the castle, if my associates would
accompany me.

E. Thy associates are even waiting for thee to say, “I will go.”

C. How dost thou know?

E. I know with a sight you have not obtained.

C. Canst thou tell my intention?

E. I can tell thee, that thy mind is to go.

C. How may I know this, and see as thou dost?

E. By doing as I require thee. When thou shalt see the light of the
temple, thy vision will be so increased as to discern the thoughts of
mind, and when thou seest the thoughts of mind, thou wilt no longer
walk by faith, but by sight. In this consists the wisdom of the circle
to which I now belong. They have no doubts or fears, because doubts
are the results of blindness. What thou seest, thou canst not doubt or
fear, because the truth is not to be feared, but dispels doubts and
sorrows.

C. Is there no fact, which ought to be feared?

E. The most fearful thing, which spirits need to avoid, is their
neglect of wisdom. Their opposition to improvement is the most
dangerous thing which they need fear. It is what they should overcome.
Thy fears will vanish with the light of wisdom. They will not mar thy
joy, nor disturb thy quiet, when the wisdom of our circle teaches thee
the folly of fear. Not every one of thy companions will go with us. I
see a mind in yonder palace, who is waiting for my experience to aid
him. He will not be aided in that manner. He wishes me to test the
realities of my circle for him, but thou canst now see, that my test
will not be a test for him. When indolence asketh another to do what
belongeth to him who is controlled by it should do, the improvement
will be procrastinated until indolence is satisfied. There will be no
reform in the hands of indolence, and where there is no reform, there
is but little wisdom. I have seen much indolence in this castle. I
have seen much indifference to progress, and I am satisfied that no
wisdom can improve the condition of minds here, unless that wisdom be
received, to give vitality to the works of righteousness. I wait thy
response.

C. I will try thy circle.

E. Thou wilt not receive what is given thee without trying it, because
the trying is what will introduce thee into it.

C. Then, I can try it here.

E. Not till thou hast received it.

C. But, may I not receive it here, as elsewhere?

E. Thou mayest receive what thou canst here, and practice it; but what
thou lackest is sight. Now, thou only believest, because of my saying;
but when thou seest, thou wilt know, not because of my saying, but
because what thou seest will make thee know the wisdom which I now
declare unto thee. Thou wouldst prefer facts for faiths, realities for
doubts, and stability for uncertainty.

C. I will go with thee.

E. Who else?

The whole company were of one mind. They all said, “I will go.” I
recorded their names in the book of life, and found a thousand times
ten thousand, who sung a new song on the walls of scorn, and were
received into the temple not made with hands, as were the hundred and
forty and four thousand. They were made free from the bondage of fear
and doubt; and, when they were free, they said, “Glory, glory, to the
Lord God Almighty, who art from everlasting to everlasting, Supreme
over the works which he hath made; and who suffereth no unclean thing
to frustrate the immutable counsel of his wisdom and pleasure.” And the
voice of the temple was one voice; for joy was increased, when reform
was effectual in reclaiming so great a multitude.




CHAPTER IX.

MISSION TO ANOTHER CIRCLE.

  Thomas finds two minds wrangling--Enters into conversation
  with them--Refuses to give his name--Opposes teaching what
  the teacher does not know--Opposes controversy--Rejects
  innate depravity--Discards wrong views--Recommends facts for
  opinions--Explanation of sun and moon, which stood still by the
  command of Joshua--Nature instructs mind--Wrangling unwise--Wisdom
  will overcome wrong--Freedom induces righteousness--Masters
  responsible for the doings of servants--Another mind is
  converted--The work of the temple harmonious--Duty to avoid
  discord--The assent is gained--The convert sees a light--William
  gives him advice, and conducts him to the temple, when he receives a
  new name, and a white stone.


The master then requested me to take with me no mind, but go to another
circle, who were sympathizers with those in the castle. I went where
there was a company, who sought for wisdom in works of wrong. They
were aided with no light but such as they had found in the rudimental
condition. I saw them disputing about something which they did not
understand. Though I could see them, yet they could not see me. I heard
one mind say to another, who came to instruct him in the wisdom of his
circle, that it was better to control by force than by reason.

The circle whom he was instructing, deputed a champion to debate with
him; and he replied, “that fear was the only weapon to control and
govern minds.”

“It is not the only weapon; but it is one of the most powerful agents
which need be used. I have seen some minds so constituted,” said he,
“that they could be governed without fear, but it is not often their
condition.”

“The condition of no mind,” replied the other, “can be so well
governed, as to let them know that what they say and do will be
punished with severity, or rewarded with generosity.”

The dispute was not wise. The wrangling was wrong. I came near them,
and they said, “Who art thou?”

T. I am your friend.

C. So say all who wish to deceive.

T. Did I ever deceive you?

C. Why, then, will you not give your name?

T. My name will not aid you to know me.

C. Why?

T. Because, my name you never knew.

C. Have we never known or heard of you?

T. You may have heard that which I would not acknowledge, because it
might be unjust.

C. Then what is your mission? Are you a teacher?

T. I teach what I know.

C. Do you not teach, sometimes, what you do not know.

T. I have done so; but now I do so no more.

C. Then your teaching must be very limited.

T. It is limited; and whose is not?

C. They who teach what they do not know?

C. How can a mind teach what he does not know.

C. As he would that which he does know.

T. How is that?

C. He can tell his views; he can teach his opinions.

T. True; but how can he teach what he does not know?

C. I have said, as he does that which he knows.

T. Then he makes them know what he does not.

C. No; but he makes them believe as he does.

T. Then, when he makes them believe they are taught.

C. Yes, they are taught his belief.

T. They are not wiser, or better, for his teaching, I conclude.

C. They are both wiser and better.

T. How so?

C. Because they are.

T. Is that your only reason?

C. No; they are wiser in regard to opinions and views.

T. In what does their wisdom consist?

C. It consists in being able to overthrow false opinions and views.

T. Is that all?

C. What more can there be?

T. Much more, when they are wise.

C. What?

T. They can be good and just; they can speak the truth, and lie not.
They can avoid deception and wrong. They can know something, and be
serviceable to other minds by teaching them what they know.

C. But minds know but little, and can soon teach that.

T. Do you know the reason why they know but little?

C. Because but little can be known.

T. No; because but little knowledge has been sought. When mind contents
itself with opinions and views, it will make but little effort to
gather facts.

C. Then, we will hear your facts.

T. You will hear what may not now be said, when you are prepared for it.

C. Are we are not prepared for facts?

T. I will not relate what you will not receive.

C. Why?

T. Because it will do you no good.

C. How do you know we will not receive it?

T. Because I see your opinions will prevent it.

C. Then what is your mission?

T. To remove your opinions when wrong.

C. Have we wrong opinions?

T. Some are right, and others wrong.

C. Which are wrong?

T. Those which cause you to wrangle.

C. But may we not compare our opinions?

T. What good will the comparison do?

C. It will show which are correct.

T. How will it show that?

C. The strongest will gain the victory.

T. The victory over whom?

C. Over the weak.

T. Well, does a victory over the weak establish what you want?

C. It establishes the fact, that one opinion is stronger than another.

T. How so?

C. Because it overpowers the weakest opinion.

T. Then, when one mind overcomes another, you say he is correct.

C. I know of no better rule.

T. When the rule is secure because it is just, the wisdom of the rule
will be established, but the rule is wrong, and, therefore, the result
must be wrong. Because one mind triumphs over another, it does not
prove the right on the side of the victor.

C. How, then, can opinions be tested?

T. By experience.

C. Experience is on both sides.

T. True; but when the experience is such as to be well, it is not ill.
The mind in the wrong will have an unhappy experience, but the mind in
the right will be happy. Therefore, my rule is to wrangle not, but let
experience test the claims of all opinions. In this way, all errors
would soon disappear without disputes.

C. It would be a long time to overcome errors in that way.

T. Will you show how they can be overcome sooner?

C. I think that two minds, holding different opinions, should discuss
the difference between them.

T. Will a discussion of differences make them less, or remove a single
error?

C. I will say, I see no other way to remove them.

T. The wisest among you see no other way; but have you ever known an
error corrected by disputation?

C. I have seen some minds confounded.

T. The answer is true; but have you seen any one correct his errors by
controversy?

C. I may say, some minds have been changed by controversy.

T. Have they been changed so as to abandon their errors?

C. The change has been well, because they have received the truth.

T. What truth have they received?

C. They have received the truth of the Bible.

T. What truth of the Bible have they received?

C. They have received the truth of wisdom, which teaches them that a
mind in a state of nature can not receive the things of God, because it
is prone to evil continually.

T. Is that a truth revealed in the Bible?

C. It is a truth which no reader of the Bible can deny. It is a truth
which God has revealed to mind.

T. Will you read the truth to me from that Book?

C. I will show you a passage. It reads, “The fathers have eaten sour
grapes, and the children’s teeth are set on edge.”

T. Does that passage say, that mind in a state of nature can not
receive the things of God, or that it is prone to evil continually?

C. It says, that the children were affected by the conduct of the
father.

T. What else?

C. Why, if they were so affected, they must partake of the guilt of the
father.

T. How so?

C. Because, it makes the children responsible for the conduct of the
parent.

T. How does it make the children responsible?

C. By virtue of the law to which they are subject.

T. What virtue is there in any law, which makes one mind responsible
for the deeds of another?

C. I see you are an infidel.

T. How can you see what is not a fact?

C. It is a fact that you cavil with God’s law.

T. Wherein have I caviled?

C. By denying what is written in the Bible.

T. What have I denied in the Bible?

C. The doctrine of innate depravity.

T. I have not seen that doctrine in the Bible, neither have you.

C. The doctrine is contained in the passage I have quoted.

T. I do not see it.

C. There is no one so blind as he who will not see.

T. Then, I will need sight. Can you impart it?

C. I can not make you see, unless you will try.

T. I will not try to see what is not.

C. Then, you may see what is.

T. Then, you will produce what is, and let what is not alone. I saw you
and your companion wrangling about what is not.

C. Then, you must be blind. I see what is well, and, when a mind will
not acknowledge the truth, it should be rewarded for its obstinacy.

T. It should not be rewarded for what it rejects, because it is untrue.

C. It should be punished for its obstinacy.

T. It should not be punished for rejecting a wrong.

C. The wickedness of mind must be punished, or God will not be just.

T. How will God punish a mind for rejecting a wrong?

C. He will not punish a mind for rejecting a wrong, but for rejecting
the truth.

T. The truth will not justify you. The truth should make you free.

C. I am free; I never was a slave. Why will not the truth justify me?

T. Because it is rejected by you, and error is often encouraged.

C. What have I rejected?

T. You have not rejected some errors, but many facts.

C. What fact have I rejected?

T. The fact that God is just to all.

C. If he had been just to all, we should not have been spared the
vengeance of his wrath.

T. How do you know?

C. Because his wrath is withheld on account of his Son.

T. How do you know that his wrath is withheld?

C. Because we do not receive our just deserts.

T. What are our just deserts?

C. The vengeance and wrath of God, forever.

T. How can you tell what you do not know?

C. I can tell what I believe.

T. On what evidence is that belief predicated?

C. On the word of God.

T. Will you read that word?

C. Thou shalt not see me without repentance.

T. Thy memory will not read truly.

C. But that is the meaning of the passage.

T. I will aid you right.

C. Go on.

T. “The gifts and calling of God are without repentance.”

C. That is not the passage.

T. Then, I can not find it.

C. But you know the word of God is true.

T. It is true; but not your saying.

C. I see you will not consent to any thing.

T. I will not dissent from a fact.

C. How will you get a fact?

T. By experiment, by demonstration, and by knowing.

C. Would you reject what you do not know?

T. I would receive what I know, and look for the evidence of what I do
not know.

C. On what page of revelation would you look?

T. On the first page.

C. That aids but little.

T. Then, I would turn to the second page, and so on, until I found
wisdom.

C. Then, the Bible is your wisdom.

T. The Bible contains much wisdom, but nature more.

C. Is nature more wise than revelation?

T. I have said, it is.

C. How can that be, when revelation came from God?

T. Nature is the work of God, and revelation is the work of nature.
Nature is the first page of revelation, and the whole which can be
revealed. Nature, or the wisdom of God, displayed in his work, is only
revealed in part, and, therefore, is less than nature.

C. But when revelation contradicts nature, what will you do?

T. I will say, it can not contradict nature, for nature is true to
itself.

C. But the Bible contradicts nature.

T. How, and wherein?

C. The sun and moon stood still for Joshua to slay his enemies.

T. The sun and moon stood where God placed them. They never stood
otherwise. But you will find other suns, and other moons, and other
stars, than thou seest in heaven. I hold a banner, and on it you may
see a sun and a moon. It stands still at my command, or it moves as I
control. So, with the enemies of Joshua. They stood still; and when
they stood still, the banner did not move, neither did the sun, or
the moon, on their banners. The sun and the moon which were on their
banners moved not, till the enemy was no longer able to contend with
the victors. I see no contradiction of nature in that passage.

C. I see no contradiction in your interpretation.

T. It is not my interpretation.

C. Whose is it?

T. It is the interpretation of Joshua.

C. From whom did you receive it?

T. I received it from a circle belonging to a sphere, who received it
from him.

C. How may I know the truth of what you affirm?

T. By advancement in wisdom.

C. How may I advance in wisdom?

T. By receiving wisdom from superior minds.

C. How may I know who is my superior?

T. By their works. When the work of a mind harmonizes with the law of
God in nature, you may know that the doer of that work is your superior.

C. But nature is an incomprehensible volume.

T. It is incomprehensible to those only who do not understand it. It is
mysterious to those who have not examined or explored its golden page.
It is wise, and what is wise you may learn.

C. Who will aid me?

T. Nature will not leave you without an instructor.

C. That is your opinion, I suppose.

T. It is a fact which I know. I have not come here to teach you
opinions, but facts. I see your mind is overstocked already with
opinions, and this is the cause of your wrangling in this circle. Minds
do not wrangle with each other about facts, which they know; but all
wrangling is about things not understood. I have seen your condition,
and know the fact which I affirm.

C. This is narrowing to a small compass the circumference of minds. It
gives little scope for thought and energy.

T. The energy of this circle will not be circumscribed by right
direction. It will not be without sufficient scope for the wisdom it
possesses. But wrangling about things, never increases the wisdom, nor
the happiness of those engaged in it. Confine yourselves to what you
know, and peace will be multiplied among you. Contention will gather
secret remorse. No good thing can come from the evil of strife. The
wisdom of brutes scorns what some minds practice. They never quarrel
about things of which they know nothing; and surely minds of a higher
order need not to dispute about facts which they know. All who wrangle
are not wise. All who dispute are not wise. It is a weakness which
fools may pursue, but minds of understanding disdain to become weak in
the wrongs of wrangling.

C. Then you are for submitting to every indignity, which the weakness
and malice of wicked minds may heap upon your reputation.

T. It will be well to submit to that which you can not avoid; but
when no unwise conduct on your part exists, the sneer will not be
intolerable. You will find that submission to casual insult, is more
tolerable and easy to endure, than a contention about it. The severest
wrong of the two is wrangling. It is worse than all the insults mind
ever endures. Insult injures no one more than he who indulges in it.
Indeed, wisdom will not heed an insult. It will not stoop to quarrel
with it. It passes on, unmindful of the wrong intended, and leaves
the doer to gather what he has sown. But the contention of parties
exhibits a weakness on both sides. It has been the folly of nations and
individuals to resent insult, and the resentment has always made them
more unhappy, than the insult could have done. I was not well satisfied
in my rudimental state with the antagonistical elements of conditions
around me. I saw war and bloodshed. I saw wrong and weakness. I saw
power and tyranny. I saw evils and superstitions, ignorance and
wretchedness. Then, I put forth my hand to overcome them, but the
torrent swept along, and my hope was destroyed. I was not satisfied
with war when in war, with contention when contention came, with strife
when mind was striving with mind; and when I came into this sphere,
I found a wisdom which gave what contention never brings--a peace
that passeth all understanding--a love which filled me with sympathy,
and gave energy to my soul for the good of those whose weakness was
deserving of a commiseration and care, which the ignorant may scorn,
and the foolish envy, but who can not share the joy it gives to my
mind. Thus, was a mind advanced from a condition of wrangling to a
condition of peace. When minds wrangle, it is not with words of wisdom,
but words of folly.

C. The theory you advocate is well; but it will not do to practice.
Minds need something to make them do right.

T. When minds do what something makes them, it is that _something_,
and not them, which does it. They are not free, and are, therefore,
irresponsible for what is done; as they are only the instruments in the
hand of something. Will you tell me how a theory can be well, which it
will not do to practice?

C. Your theory looks well; but it would be injurious to any one who
will practice it, because he would be compelled to suffer on account of
the wickedness of others. Minds need restraint.

T. Minds need wisdom, and, when they get wisdom, they require no
restraint to make them do right. They will suffer less from the
wickedness of others, when others are free, than they do while they
control by fear. It is wicked in mind to do by others as it would not
have others do to it.

C. Then, you would unbridle the mind, and give it liberty to do as it
pleased.

T. I would unbridle the mind from its ignorance, release it from its
chains, and inspire it with righteousness. Then, I would say, “Do as
you please.”

C. Would it not please to do wrong?

T. It would please to do only right, and, when mind pleases to do
right, it will injure no one.

C. How do you know it would please to do right?

T. By experience.

C. Have you no fear of your superiors?

T. My superiors are more just and good than I.

C. Then why do you not fear them?

T. Because they are better than myself.

C. I would not obey without reward.

T. Would you not do as you pleased?

C. I would; but I would not please to obey.

T. Why?

C. Because I would do as I pleased.

T. If you pleased to obey, and did as you pleased, you would obey.

C. But I would not so please to do.

T. Would you do as you would not please to do?

C. I would not.

T. Then, you would obey; because when pleased to do a thing, if you
did not do it, you would be displeased and dissatisfied. When wisdom
cultivates the mind, it makes it productive of good fruits. They come
up, and grow spontaneously. The soil, being wisely prepared, yields
the peaceable fruits of righteousness. So, when your mind drinks of
the fountain of a higher wisdom, it satisfies the thirst, and gives
it strength to bear fruit. It is free from the fears of ignorance and
superstition, and needs no lash to extort the required good. It does
what it pleases without fear, because it pleases to do right, and not
wrong. But the mind driven, is like a slave--a servant that serves
only because the eye of his master is upon him, and the lash of his
wrath is uplifted to extort an unwilling service. The slave works, but
he works as he is worked by the master. So, with those who serve in
your condition. It is not you, but your master who works you, that is
entitled to the reward. He employs you as a mechanic would his tools;
and yet, who would say, the tool should receive a reward for its use?

C. This is a new doctrine. I see you sap the foundation of all fear.

T. I would sap the foundation of all ignorance, because ignorance
is the cause of all fear. Remove ignorance, and all fear ceases. It
never was a virtue. Minds have operated to make minds fear. They have
sought to make them fear what they did not fear themselves. They have
represented God, and even spirits, as objects of fear. And they have
lashed their superstitious victims into a servitude as degrading as it
was destructive, as humiliating as it was ruinous to the welfare of
mind. When ignorance is superseded by wisdom, freedom will permit minds
to share in the work of their hands; but, so long as mind is in bondage
through fear, and works only as it is worked, the reward, whatever it
may be, should be given to him who controls. The master, and not the
servant, does the work, and does it as he chooses, and by the tools at
his command.

C. I would ask, if mind ought not to fear God?

T. How can a mind fear what it loves?

C. It may fear to offend.

T. It will not offend, when right.

C. But, when it is liable to err, it may fear.

T. But it is not liable to err in what it knows, and what is unknown
ought not to create fear.

C. Why?

T. Because it is unknown. Most fears are of this description. Minds
seldom fear real things.

C. Do not slaves fear their masters?

T. Not their masters, but what their masters may do.

C. Is not the will of the master a reality?

T. The will is well; but the abuse of the will is ill. Slaves fear
the abuse of power over them. The abuse will not be feared, when the
reality of wisdom corrects it. It will be corrected, when slaves no
longer fear their masters; but so long as they fear, they will be
servants.

C. Then, servants are to blame for their fears?

T. I blame no mind, it is not my prerogative to condemn. But I may
say, when slaves cease to fear, slavery is at an end. The master
can not coerce without fear, nor can he make others do his bidding,
when they are disinclined. Fear, then, hath its bonds, and those who
generate fears contribute to enslave mind.

C. Does not God make mind fear?

T. Never.

C. But minds fear God.

T. Minds fear what their conditions make them. When ignorance
overshadows the soul, so that it can only see a twilight view of
nature, the mind is subject to the rule of ignorance. That rule will
correspond to the light which shines. The whole reflected upon the
vision at once, would induce sight to be dazzled by the flood. Hence,
in the organization of mind, as an individual, the wisdom of God is
manifest, because what is natural, is adapted to its condition, and
what is adapted to its condition, is productive of enjoyment. Hence,
what is natural is free, not being prohibited by law, and what is
free, is not a monopoly. In nature, there is no law which justifies a
monopoly of her gifts. All things in her storehouse, belong to a common
family; and each member may enjoy what is needful to enjoyment. I have
seen a monopoly of what nature has provided for the good of mind. I
have seen churches established upon the assumed right of holding the
treasures of this and other spheres in their hands, to dispense or
withhold as the policy of worldly wisdom wished for its aggrandizement.
I have seen minds, in this sphere, overshadowed with the darkness of
such idolatry and injustice; and I have seen them bow down in terror,
and work in fear before a God, whom heathens would reject for its
supposed cruelty. Now, have you not had fears of this description?

C. I must acknowledge that I have.

T. Would you know the cause?

C. You have laid the cause bare in your remarks.

T. How long will you tarry here in this midnight of wrong?

C. Till I can be released.

T. Will you be free?

C. If I can.

T. There is no wrong whence I go. Will you follow me?

C. I will try; but I know not where you will lead me.

T. I will lead you where the weary find rest, and the light hath no
darkness. But when you reach the door of the temple, I will bid you
wait till I gain permission to introduce you.

C. Suppose permission should be denied.

T. Suppositions never enter there.

C. What! no one allowed to suppose a question? That must be a tyranny
unknown to me.

T. They will not suppose, because the subject of a supposition is known
without it. There is no need of a supposition, when wisdom discloses
the fact. All suppositions admit of two sides. They admit of doubt
and fear. But where knowledge reigns, where light shines, and wisdom
controls, all are of one mind. Hence, my mind is as all the rest, who
work with me in the temple. If we were divided, the work would fall,
because of its disagreement. And I wish you to understand, that all the
work is prepared by one rule, and, therefore, they who work by that
rule, must make their works agree. In the circle to which you belong,
I find discord and wrangling. It is because the workmen have different
rules. One works by one rule, and another by a different rule. When
they bring their works together, they disagree. Do you know the reason?

C. I see the reason.

T. Would you avoid the disagreement?

C. I would have my work useful.

T. You see that no work can be useful, which is not practical. The
works which disagree, can not be made practical, because of their
difference. One opposes the other. Wrangling ensues; wretchedness is
promoted; good is despised; the law of harmony is disregarded; and
wisdom is set at naught. The whole wrangling is wrong, and he who
encourages it by precept or example, is a patron of the wrong.

C. Was not your presence an encouragement to wrangling, when you came
to see me?

T. I came to correct, not to support, wrangling.

C. But while you were a witness, did not your presence support it?

T. No: checked it. Had I not succeeded, I should have retired.

C. I will say, no mind should tarry to witness an evil, it has no
wisdom to correct. Better leave the evil to consume itself, than throw
yourself into the fire to be injured with the flames.

C. But some one must make the sacrifice, or there will be no
deliverance.

T. Sacrifices and burnt offerings, which do no good, are inconsistent
with justice. There is a time, when mind may aid minds, and there is a
time, when it can not. The time to aid is when good can be done, and
the time not to aid is when aid will be refused. Let no mind offer aid
without good, or withhold it when needed. The need must be realized,
or it will be rejected. I have heard minds refuse, because they scorned
to be a debtor to any one. They would boast of their independence,
when their independence was subservience to educational wrongs. I have
heard them decry against slavery, when they were slaves to the most
tyrannical of all masters--the ignorance of their conceited ambition to
occupy the highest seat in the kingdom of heaven, without the requisite
modesty to admit their superiors to an equal condition. I have seen the
land of freedom, the home of the free; but I never knew wisdom to rule
where disorder and wrong overcame the harmony of goodness and peace.

C. Verily, you make wrangling the worst of all vices.

T. What is greater?

C. The wrong of injustice.

T. The wrong of wrangling is the wrong of injustice. The mind that
wrangles, abuses itself, and degrades its associates. The mind is known
by the circle it sustains. My mission is to destroy the wrangling; but
you know, that many minds love what is disagreeable to others. They
love strife. They hate peace. They love happiness, but their folly
disappoints them. This is the condition of your circle. They wrangle
not about what they know, but concerning what they do not know. And yet
I would not wrangle with them, concerning what I know, because it is
wrong, and what is wrong can not do good.

C. I will wrangle no more. I see a light advancing. Who comes with the
stream of radiant glory beaming on his brow?

T. It is my friend William. He has a message for you. You may answer
him when he speaks, and as he speaks.

W. Thy friend will wrangle no more. Let him come with us, and we will
do him good. Art thou ready, friend?

C. I am ready.

W. Hast thou realized the wisdom thou hast heard?

C. I have heard what has done me good.

W. Thy work is not done. Cast thou square thy life by the rule I give
thee?

C. What is the rule?

W. When thou findest wisdom to aid thee, wilt thou renew thy strength,
and soar above the groveling disputes, which thy circle have cherished?

C. I feel no desire to wrangle with mind.

W. Hast thou a desire to obey the wisdom thou hast learned from thy
servant, who has instructed thee?

C. I will not disobey what contributes to my enjoyment.

W. That is the law of harmony. No harmony can exist where law is
disregarded. The circle into whose presence thou wilt soon be
introduced, will aid thee in thy progress to ineffable joy. But no mind
can gain admittance there, who will adhere to a wrong, because the
wrong weakens the enjoyment of his brethren. Thou mayest now follow us,
and wait at the door, till the banner returns; and Thomas, whom we call
Contentment, announces thy welcome.

C. I will follow thee whither thou goest.

The morality of the circle was made known unto him, and the master
said, “We hail thee as Welcome. Hereafter such will be thy name, except
when thou wishest to converse with thy former associates, to reclaim
them from their wrongs. Then, thou wilt make thyself known unto them
by thy former name. And when thou desirest to go unto them, thou wilt
take with thee this white stone, with thy new name written therein,
which no man knoweth but thee and thy associates in this circle.”




CHAPTER X.

PROGRESS FROM THE FOURTH TO THE SEVENTH CIRCLE.

  Receives a visit from a superior mind--Proposition to advance
  accepted--The seraphim sings--A pearl given--Enters a world of light
  and song--Description of the works which he saw--The instruction of
  the Worthy--The song of the free--Address of another mind on the key
  of wisdom--The seven seals--Address of a third mind--Conduct to the
  sixth circle--A lecture on social progress--Hope a reality--A lecture
  on prophecy--Rules of prophecy the same as mathematical--Prediction
  of communicating with the inhabitants of earth--Predictions,
  opinions only of those below the sixth circle--A lecture on purity
  and prophecy--Nature the standard by which to determine right and
  wrong--Advancement to the seventh circle, or court of Beauty--Sees
  a white throne and inscriptions--A little child leading a lion--A
  serpent fastened to a rock--Twenty four pillars of wisdom--Minstrels
  chant a welcome--Emblems explained--Prediction of events now taking
  place--Contemplated mission to the rudimental sphere, and how it
  would be received--The serpent to be destroyed--Evils to be overcome
  by wisdom.


I was next commissioned to visit a work in the advancement of my
own mind. There came to us a spirit, who said, “The glory of this
tabernacle is dim. Would this society go with me, and see a more
excellent glory?”

“We have no fears of progress,” said the commander.

S. The progress you have made is well, but I am delegated by a circle
you have not seen, to welcome you to a wisdom, which reflects itself
upon the dome of your temple.

C. We are ready to be improved, as to improve others.

S. I know your readiness to advance, and, as you have signified your
wish, you will walk with me to a scene more magnificent than what
adorns this mansion. The whole company within this temple, will form
a circle above this temple; and the seraphim will sing a song of
redemption. When the song is sung, the circle will say, “Hallelujah,
the Lord God, Omnipotent reigneth.”

I was in the midst of the circle, when the seraphim struck the soft
notes of peace, and my heart melted within me. The melody of the song
was indescribably sweet, and the words were distinct and clear. The
wisdom of heaven seemed more beautiful, and the day of salvation opened
upon my sight. I felt no despondency within me, for the clearness of
that mild sky unfolded a glory, that made the former glory appear dark
and unwelcome. I was not unwilling to advance with my companions,
and no discord was heard. When the seraphim had ended its song, the
conductor inquired, “Do all understand the meaning of the words you
have heard?”

“I know what is the meaning,” said the commander.

S. What is known need not be told, except to those who know it not. I
will enjoin it upon you, and your companions, never to communicate to
another what is known unto him, lest he be weary with your society.
Ask, and you will receive; seek, and you will find; knock, and it shall
be opened unto you; so that he who asketh, and he who seeketh, shall
not go away empty. The wisdom of the circle, into whose society you
will shortly be introduced, giveth to all who asketh, and upbraideth
not. Are you willing to do likewise?

C. I am willing.

S. You will, then, receive this pearl. Wear it in your bosom. Let
its radiance beam in all your works. Let its lustre shine in your
conversation. And let its purity make you free from the taint of wrong.
This pearl is of great value. It will save you from darkness. It will
chase away the gloom of error. It will protect you from the weakness of
doubt and fear. You may let the circle view the pearl, and, when they
have examined it, I will proceed with you to the circle where each one
will receive, as it seemeth good to the Worthy. He will open a new page
in the work of progress. Let all listen to his words, and be faithful
to obey the wisdom which he will give you. I am now ready; follow me.

We came to a world of eternal reality. I entered within a sacred
repository of wisdom, where I saw minds renowned in history, whose
countenances reflected a light which illumined all who came near
them. The wide arch of heaven rung with song, and waste places felt
the genial influence of virtue. Before us were written in letters of
gold the words, “Worthy art thou to receive glory, and honor, and
praise, and power.” On the right were crowns at the feet of saints,
and on the left were gems of silver brightness, linked with a chain
of light. These gems were so arranged as to represent in miniature
the words, “Poverty and riches embrace wisdom, when one receives what
the other gives.” Near the entrance of this magnificent theater of
wisdom, rose a writing, “Enter thou into the joy of wisdom.” Beneath
our feet were clouds of vapor, on which the sun shone, giving them a
smiling appearance. A vase of flowers stood in the center, and near by
it a well, out of whose mouth came a gushing current of the water of
life. As we passed the well, the Worthy said, “This is the water that
whosoever drinketh thereof shall never thirst, but it shall be in him a
fountain of water springing up into everlasting life. Drink freely.”

The solemnity of the scene was heightened by the lessons we received
from the Worthy and his companions. I heard attentively, and will give
as correct a report as the understanding of the reader will be able
to appreciate. I will not attempt to narrate all which was set before
us, since the simple relation would require a volume of itself; but I
propose to give a brief synopsis of the unfoldings of wisdom to our
minds.

As we were within the theater of a circle, whose countenances reflected
such light, that we were dazzled with the brilliancy thereof, the
Worthy said; “This pool, whose water is for the thirsty, cometh from
the throne of truth. You have now a portion, which never exhausts or
wastes itself within you. It is immortal to satisfy. The current will
not dry by using. It is free as air. Nature is not poverty. Her wisdom
reaches far above the mind in its soarings. The pool comes up from the
well of hope. Out of hope cometh reality. Hope never wrings sorrow
from the mind. Zeal can not live without animation. Its worth no mind
can fathom. Its everlasting flight is upward, onward, expanding with
its expanse, and rising with its strength. The mind without hope,
is like a mourner without consolation, like a ship without sail or
rudder; and when the water of life satiates the thirst of doubt and
despair, joy rides over the storm and the sea, that dashes against
the shore of eternity. Eternity hath no shore. The immortal enters
eternity when time ends. The mind sees no shore. Days and nights are
not. Time is not. The calendar of months and days is no more. All is
eternity--eternity is all. Rest is work, and work is rest. The water
is your strength, and nature is your fountain. Nature supplies itself,
and what nature does, is well done. I need no wisdom she has not,
for her wisdom is the wisdom of the Infinite. Deep is the fountain,
wide is the stream, and high is the mountain, whence cometh the pure
philosophy of wisdom. The wide creation shines with gems of infinite
skill. Vast is the immensity of infinity. Stretch thy mind away from
star to star, from system to system, from worlds to worlds, and neither
shore nor center rises before you. God is there. God is every where,
infinite, eternal--the spirit, whose life is the energy, the power of
the universe; whose glory the good of the dependent; and whose smile
is in the sunshine and the shower, working out the immutable love of
his nature to bless the works he has made. The north and the south, the
east and the west, above and below, wherever thought extends or not
extends, the mercy of God flows like the limpid current of life, and
yet you have come here to partake of the stream. I would do likewise;
because here you may see its purity, and relish its sweetness. Change
has conformed your taste to the water, and light has dispersed your
doubts of its purity. Where darkness reigned, fears were indulged;
and where fears were indulged, your minds refused the beverage, lest
some ill should befall you. Now the fear is gone, the hope is full;
and where hope is full, the water will not be rejected. Water is life
to the thirsty; doubt is death, because it forbids nature its wants.
Pilgrims, your souls have tested the life of water. Experience has
tested its adaptation to your wants. Remembrance will save you from the
snare of doubts. Hence, the water springeth up in you forever.

“Pilgrims: on your right are crowns at the feet of saints. Honor
cometh not from power. Honor casts authority to rule others at your
feet. The crowns of tyrants must fall from their heads, and no mind
shall honor the head which wears them. Superiority hath no dwelling
place in this circle. Equality reigns, and is acknowledged. No mind
is ruler, and no mind is ruled. One law governs all, and that law is
love. Two minds can not think unlike, because the thoughts of love
must be one in all. The crowns you see, were the crowns we wore in
our pilgrimage. We were not all kings, nor minds who wore an external
crown; but were all rulers over others. We loved rule, and despised
submission. We loved control over minds, and have enjoyed it to our
complete satisfaction. I controlled no one by my crown, but by my
influence. I saw mind needed control, and, not seeing the control
of God, I undertook to do his work. I made laws and executed them
as I pleased, intending the good of those whom I controlled. I gave
to one a penny, and to another more, as I judged them worthy. They
were satisfied with their wages, and did me honor. My crown was not
disgraced, as I supposed, because each mind, whom I controlled,
received his reward. I was well satisfied with my wisdom. I wanted
no more. Others of my companions ruled differently. One ruled by
fear, and another by favor. One ruled by threatenings, and another by
promises. One ruled by poverty, and another by riches. All had their
varied methods of controlling minds; but none were more unworthy than
those who attempted to control, and succeeded, by alarming the fears
of the credulous with tales, revolting to sympathy and degrading to
Deity. They controlled with an iron arm the dupes of their miserable
deception; but their crowns now lie at their feet.

“Pilgrims: you see a change. You see that ignorance hath its votaries,
and, so long as ignorance reigns, kings will rule, and subjects will
tremble. Mind must learn wisdom to disarm tyrants. It must see light
to escape darkness. It must experience freedom to hate bondage. It
must love right to forsake wrong. It must progress in wisdom to loathe
ignorance. The change has come, the light has appeared, the day has
dawned, the bondage has vanished, and the wrong is forsaken. Experience
hath done her work. Mind works for mind, good for good, virtue for
virtue, knowledge for knowledge; and equity and justice have trodden
crowns under their feet, and hurled the tyrant’s scourge away forever.

“You may turn to the left, and there you see a chain of light, linking
gems, and words are written. Poverty and riches dwell together in
kings’ houses. He who rules is rich in power, in the estimation of
his subjects. He is rich in goodly things, and his position is envied
by the ignorant. He fares sumptuously, and the ruled mourn at their
inferiority. Poverty is lean and hungry there. Poverty tarries where
wrong remains. Wrong remains, where ignorance rules. Ignorance rules
where wisdom is not regarded. Wisdom is not regarded where injustice
and force make minds slaves to others’ will. Equity and righteousness
are shunned and despised, law and harmony are violated, and light
reflects the poverty of riches, and the wrongs of poverty. The poor
seek, and he who seeketh findeth. The rich seek only to be rich, and
their riches are not wisdom, but empty, vain toys that glitter in
the eyes of fools, and dazzle only to deceive the unwise. The gems
wear not the face of despair. They are gems, inwoven with light. The
gems represent minds, and minds form words. Words are true to a mind
who writes them. Poverty and riches embrace wisdom, when riches are
employed to relieve poverty. They are wise only when used to do good.
No wisdom is seen in riches, not controlled by wisdom. Love must see
her children redeemed from want, and where there is no want, there is
no poverty.

“This circle is the circle of Worthy. It is a brotherhood of
righteousness. It has relinquished all authority to rule in the name
of God. It acknowledges God alone, as the ruler of the universe. It
disclaims all other rulers, and in the light of his countenance we
walk, dispensing the light we have received and seen to those who need.
Thou art worthy to receive this glory, because thou wilt freely give.
Others are not permitted to receive it, because they will not give as
they receive. The honor is well bestowed on you.

“Pilgrims: you have now entered into the joy of your Lord, because the
blight of wrong, the mildew of neglect, hath no surface on your minds.
Rule is surrendered to God. No authority rests in you to withhold when
others need. No sorrow will pass unrelieved, and no fear sear the soul,
unmitigated. All ignorance demands removal, and he who serves his
friend in need, serves God. The circle will now sing the song of the
free, when other minds will address you.”

The song was sung, but no words can describe its richness. The poor
were made rich, and equality pervaded the immense multitude.

When the song was ended, I heard a mind say, “I have the key of wisdom,
and I will now unlock the door of knowledge.” Proceeding forward, he
addressed us as follows: “True greatness is goodness; true wisdom
is what will make the mind good. I have seen power in the hands of
weakness. I have seen weakness mock at the voice of wisdom, and cast
her reproach at its votaries; but the reproach rebounded on her own
head. I have seen mind pleading for mercy at the gate of poverty.
Alas! mistaken mind sought for bread where it was not, and the heart
languished in despair. The voice of nature has been derided, and the
weakness of ignorance has assumed dominion. Poverty is wrong, and
wrong is poverty. No good thing has poverty to bestow. At its gate,
the hungry wait, and wait to be disappointed. I have sought, but not
found. I have wondered at my misfortune, and complained of the dealings
of God. I have seen no key to unlock the mystery, and my soul has been
disquieted within me. But I sought for bread where it was not, and
for wisdom in a college of ignorance. Opinions were numerous, and as
grainless as husks. Faiths were not wanting in number or variety, but
no mind was satisfied therewith. Views of God were conflicting and
contradictory, and my mind was worn with the wrangling of unsettled
controversy. I sought for peace amid the turbulent waters, but found
only agitation and discontent. I was as wild as the sea on which
my bark floated, without hope or moorings, save the disputed and
unsettled opinions of a dismal theology. In my dreams of the future,
social good was never promised. Philanthropy was selfish, and charity
not a span long. Goodness dwelt in temples, and virtue signified
conformity to others’ views. Parsimony was common law, and beggars were
common outlaws. Nature smiled then as now, but I saw not the smile.
Brotherhood was without children, and conventional limits were drawn
over the face of famishing souls. Imagination portrayed calamities, and
wrongs sustained the wrong.

“Pilgrims, I have a key. It will unlock the iron door, and show you the
secret of all this mischief and wrong. It is a key of knowledge. It is
a key which closes the door of hope. It bars the gate of joy. It shuts
the portal of salvation. It wrongs the poor of bread. It aggrandizes
the indolent from the labor of the industrious. It keeps mind away from
its inheritance, and secludes the riches of heirship. I hold the key by
which all this wrong and mischief has been done to mind, and I propose
to open the door for your personal inspection.”

He opened the door, and drew therefrom a book of seven seals. He began
to unloose the first seal, when he said:

“Pilgrims: The first seal of this book, represents the first circle.
It will show you, that all wisdom cometh to mind by successive
degrees of development. The mind in embryo, hath no wisdom; but when
nature introduces mind into individualized being, the individual mind
breaks the first seal, and wisdom is realized. Nature so orders, by
an immutable law, that self-hood shall be sustained, and therefore
provides the mind with an innate and natural relish for such things
as are adapted to its welfare. It needs no compulsion, or external
force, to induce a reception of those things which are congenial to its
enjoyment. Whatever nature requires, nature has provided. The innate
desire of the mind for sustenance, harmonizes with the supply nature
affords. The nourishment is adapted to the condition, and the condition
to the nourishment. Self-hood is maintained by innate desire, and
innate desire is supplied by maternal condition. The harmony of these
conditions is essential to self-hood. The mother supplies the wants of
nature in her offspring, never so much as suspecting that they should
be disregarded. The child partakes of nature’s provision and realizes
enjoyment. These conditions of want and supply unfold the harmony of
nature, and should not be overlooked in other relations of mind.

“The innate desire is the individual property of the possessor.
The supply is the maternal property, and is wanted only to nourish
offspring. In this economy of nature, the useless to one, is the useful
to the other. And what is not needed by one, is freely given to the
other. It is given because the want of the dependent requires it. The
want of the dependent is the only reason for the gift. Nature exacts
the gift, and self-hood receives the favor. By the favor, mutual
affinities become strengthened, and sympathy answers sympathy. The law
of God is observed, and nature rewards obedience. The self-hood of the
dependent is made subservient to the love of the parent. Both act as
nature demands, and no wrong is done. The good of the mother, blesses
the child, and the blessing of the child is the blessing of herself,
and a disturbance of her love, would be attended with anxiety and pain.

“The second seal represents the second circle. Mind acts with mind.
The opening blossom is not the full blown flower. The vase is wet with
water. Nourishment is wanted to mature the circle. The industry of
other hands is required. The second seal must be unloosed. Progress
never stops in nature, though, sometimes, it is obstructed. Mind
sympathizes with mind. The sympathy of mind with mind is wise. It
saves. Mind without sympathy could not enjoy society. Mind with it,
enjoys. Nature has not wronged mind by sympathy. The sympathy of mind
with mind corresponds with natural affinities. Mutual attractions
never repulse each other. They unite. Chemistry sustains the idea
of mutual attractions. Philosophy reveals the mutual tendencies to
sympathy of things which possess harmonious properties. The wisdom of
the second circle demonstrates the fact, that one mind sympathizes with
another. But the mind acts as self-hood prompts. Mind acts as self-hood
justifies. Self-hood justifies what is adapted to the enjoyment of
self. It condemns what is opposed to its own enjoyment. Thus, its
sympathy must be controlled with the wisdom it possesses. Self-hood
consults what self-love approves. It is limited. The good of others
will, sometimes, be consulted, as when no loss to self is sustained.
It wills what will do self good, what will gratify selfish wants. No
wisdom above its own wants, shares in its counsels. Others’ wrongs are
disregarded, because its benevolence is not sufficiently developed to
aid the needy. Others’ good is neglected, because self-hood has not
the love of brotherhood. It is confined. Limit is established to its
wisdom and benevolence. It sees what self-hood discloses. Manhood is
not unfolded. The third seal is unbroken. It acts within the circle of
its wisdom. It is a development of mind, that needs to be developed.
It wrangles with others for self. It flatters others for self. It
sympathizes with others for self. It yields to others for self. It
neglects others for self. It will not receive the wisdom of superiors,
because others, with whom it sympathizes, are opposed to new things. It
will not aid reform, until reformed.

“The third seal represents the third circle of mind. It will open the
soul to a greater wisdom and love. It will do good without fear or
favor. It will show what mind should do for mind. It will seek peace
and pursue it. But it is conservative. It neglects, oftentimes, its
own good. It neglects, sometimes, the good of others. I will unloose
the seal. The same good to others as to self. The same degree of wisdom
also. The whole duty of this circle is considered as being embraced in
doing by others, as it would have others do by it. The seal of wisdom
and benevolence, needs further development. It has been the mission
of minds, I am now instructing to aid them. Success has attended your
efforts, and reform has been attained. The whole duty of mind is not
contained in doing by others as you would have others do unto you. But
the wisdom of the third seal goes no further. It was wise to mind, when
it was unloosed. It saw a new creation, and the old vanished away. It
passed into disrepute. It was respected by those who saw the opening
wonder no more. It was a new heaven, and a new earth to mind, emerging
from the weakness of the second seal. It was a freedom to mind, which
had served two masters, hope and fear. It was wisdom of superior worth
to the ignorance of the second seal. But the third seal was not the end
of progress. Eternity will have no end. Mind will have no end. Time
will have no end. Periods will end. Time is marked by periods. Day and
night is a period. Circles are periods indefinite. Years are not known
to you, only as the reckoning of the rudimental condition. Night is
as day. Circles are as periods of progress. Minds work as circles of
wisdom in their degree control. I have aided you where you will now
instruct, as you are instructed.

“The fourth seal is now broken. Its condition is good to all. It
recognizes no enemies. It never wrangles. It will bless enemies.
Your own experience was the criterion of truth. Fear and favor were
powerless over you. No wrong was where you labored, but the wrong
of less wisdom. It was not wise to make others unhappy, because you
deemed unhappiness a recommendation to the favor of God. It was not
wise with what wretchedness required, but harmonious with the eternal
law of order and love. It sought and relieved mind from the uncongenial
elements of social wrong. It was interested in the progress of mind,
and the social good of society. It gave beauty for ashes, and the
garments of praise for the spirit of weariness. It was wise in good
things, and shunned not the truth. It was worthy of elevation to a
higher circle, for which cause the circle I am now addressing was
advanced.

“In the mysteries of the fifth seal, I will now instruct this circle. I
will say, no wisdom will govern you from beneath. All rule is tyranny,
when wisdom inferior to your own controls. It is usurpation. Nature
never justifies the wrong of weakness. It never palliates the wrong of
controlling the wise by the weakness of the unwise. Superior wisdom
must govern all conditions of mind, to be harmonious with the law of
progress. When inferior wisdom controls the superior, there is an
obstruction of improvement. Mind is not then free. It is in bondage.
The usurper has always reason to fear. The wrong of usurpation can not
go unrewarded. The wisdom--principle must triumph. When it triumphs,
arbitrary rule will not be endured. Hence, no mind in this circle wears
a crown. They are at the feet of saints. A saint can not wear a crown.
It would be wrong, and what is wrong is inconsistent with the mind of a
saint. In all subordinate circles, there are rulers, and consequently
wrongs. Though the fourth seal opened _one_ mind, so that what was the
mind of one was the mind of all, yet some were tenacious of titles of
distinction. They were indulged in them. Though they saw no wrong, yet
wrong is not right; and what is not right should be avoided. A title,
without signification, is vain, and what is vain is wrong. True, it was
but the shadow of things before, but shadows are the mirror of images.
The mirror of wrong should not be tolerated. The image is not wise,
because it is the image of wrong. Having seen the wrong, we should
forsake it. Having proved the wrong, it would be unwise to pursue it.

“The wisdom of crowns, is the wisdom of ignorance. It supposes a
superiority by inheritance, and denies it by progress. It plants the
sovereignty of a whole nation in the wisdom of hereditary ignorance,
and breaks down a commendable aspiration for industry in progress.
It wastes treasures upon the indolent, while the poor are robbed to
support the unjust burden. It monopolizes industry to satisfy ambition,
and wastes the bread of the hungry to gratify revenge. It makes a tool
of mind, and then lashes it for its servitude. It riots in authority,
and understands not its own weakness. Kings and crowns are inharmonious
with wisdom and goodness. It is as selfish to rule, as it is weak to
be ruled. The one is tyranny, and the other is slavery. The one usurps
what nature never conferred, and the other submits because it is weak.
It will not govern without wisdom, when mind reaches this circle.
Indeed, you will find that government is natural where all minds
acquiesce in benevolence, and wisely act to advance the happiness of
all.

“Crowns imply a distinction. No distinction exists here. All are kings
and priests unto God. All are well governed, because the love of God,
impartial and free as the sunshine, dwells in all, and that governs
all. It is self-government, or the government of self by nature’s
inspiration of love. No discord can enter here. The voice of contention
hath its bounds, and selfishness its limits. I have seen the angry
howl of war. I have seen the wrongs of strife. I have wondered at the
disturbance. But I wonder no more. The love of this circle was not
in them. The sympathies of congenial affinities were not in them.
The benevolence of smiling nature had not warmed their hearts. The
philanthropy of enlarged charity had not united the great brotherhood
of mind. There was ignorance of relationship, and ignorance of the
wisdom of righteousness. These evils will not disturb mind, subdued
by the clear sunlight of truth. Social wisdom is the inheritance of
goodness. Crowns crumble in dust, and equity and justice walk over
their fragments. Those only are worthy, who make worth the height of
their ambition. The hireling is lord of himself, when in the service
of himself, and the lord is a slave, when he fears the revulsions of
his rule. Poverty is worn by the mind whose work is wrong. It is empty
of good. Riches meet the exigency, when divested of selfishness, and
disposed of for other’s benefit. Poverty is made rich, when the wisdom
of reform relieves all want.

“Poverty and riches war with social enjoyment, when uncontrolled by
wisdom. This circle is rich. Other circles have need. The links of
light, which unite with wisdom, and form that wonderful sentence on the
left, will remind this circle of the chain of sympathy which connects
the rich with the poor. The gems are minds. All are not equally
brilliant. The darkness of wrong will not apologize for neglect. The
riches you share, you will freely give; and when the poor receive what
you offer, they will embrace wisdom. Poverty is relieved. The poor
are supplied. They want no more. The sympathies are gratified. Nature
is obeyed. God is honored. Ignorance is overcome. Evils are remedied.
Social harmony is restored. The golden chain of love breaks not in
twain social joy. The gem of obscurity wants no chafing to be seen and
admired. It wants only the covering of wrong to be removed to reveal
its worth. The wrong is ignorance. It is the absence of light. In the
absence of light, it has wandered in darkness. Neglect has permitted
the darkness to linger. When riches are withheld from those who need,
poverty reigns. When poverty reigns, the law of sympathy is denied.
When sympathy is denied, the war of conflict rages. When the conflict
rages, peace is expelled, and with it, the enjoyment of peace.

“You see who wrongs himself. You see who wrongs others. They who
withhold what others require. You can not violate the law of nature
with impunity. You can not neglect others’ good without injury to
yourself. You will aid all who need with the riches you possess.
You will recognize the chain that links all gems together. You will
understand, that the union is immutable. You will feel the shock which
another receives. The chain will convey the force to you. The whole
brotherhood, from the highest to the lowest, will feel it. The light of
this circle reveals but one family. The likeness of God is immortal in
each member. The weak have claims upon the strong. The poor have claims
upon the rich. They are in debt. They owe all they have to the poor. It
is a just claim; and when they have given the poor their dues, all will
become rich. It is no robbery which makes all richer. It is poverty
which refuses what it does not want. It is wrong to receive what will
make you wretched, or refuse what will make you happy. It is right to
receive what will do you good, and wrong to reject it. And you will not
forget that the riches you receive, are the riches of others. They are
given you to be given to others, who are as you were.

“Enter into the joy of wisdom. Enter into the benevolence of God.
Forsake not your brother in the day of need. Bless the enemy in your
gates. Turn not a deaf ear to those minds, who writhe in their own
scorn. Visit the works of sin, and lead the blind by a way they have
not known. Correct those who need with the cord of sympathy, and write
the law of the Lord upon their hearts. Do good to those who scorn your
message and your mission; and say, ‘I am thy brother, why persecutest
thou me?’ So, will you enter into the wisdom of this circle of minds.”

Another mind said, “There is a work which must needs be done. The
rudimental condition needs improvement. There will come a time when
the spirits, as they will call us, can communicate with minds in
the body. I see a work of great magnitude, which will be required
of us. This work requires a change in the social condition of such
minds. As society is now controlled, poverty and riches are unequally
distributed. Minds wrangle about the productions of earth. They disown
the relation of sympathy, and their professions of love are nearly
empty. Sincerity is devoid of active energy. The forms of worship are
forms of display. Pride governs the heart. The poor are wronged. The
rich wrong themselves. Skill and craft oppress the former, and luxury
and extravagance injure the latter. Both are wronged of enjoyment.
The oppression of poverty should be corrected. The indolence of
riches should be vitalized with love. Society should be reconstructed;
industry should be encouraged; love should supplant fear. Works should
take the lead of words. Acts should speak for mind. Wrong should not
tell her tale of woe. Purity should cleanse the impure. The blind
should see the righteousness of God. The harmony of nature should be
imitated. Nations are communities. Communities make nations. Social
order should be established. War should cease. Honesty should abound.
The love, which we feel, should inspire all minds.

“But who will work the necessary change? I see a change in the human
condition approaching. I see a mighty revolution in the organization
of human society. I see means which can accomplish the result. There
is a progress in the rudimental world. The crowns of kings are
growing old with mind. Reverence for human authority will not last
forever. The relics of other days, are monuments of wrong. The tide
of progression will sweep into oblivion the injustice of tyranny. The
sun of truth will enlighten the nations of earth. The glory of God
shall be revealed, and all flesh shall enjoy it together. But, until
the change shall come, no human wisdom can control the disorders of
society. Efforts will be made by philanthropic minds, to rectify the
evils, but without success. Organized communities will be established,
but the evil, in some form, will remain. Something more than a change
of external conditions is required. Externals affect internals, but
the external should not control the internal. The external is the
stream, the internal the fountain. Nature provides that the internal,
the fountain, should control the external, the effect. Not until the
fountain becomes pure, will the stream be worthy. The wrongs of
society, are the manifestations of wisdom in embryo. It is enshrouded
in the darkness of other days. The night of superstition is far spent.
The morning light of truth must break from this sphere. The fountain of
pure water must refresh the desolate earth. The well of sympathy must
flow freely, to nourish the plants of immortal progress.

“The first duty of this circle will be to make known the existence
of mind, in this sphere, to the doubting of earth. The wisdom of
the circle will next be employed to abolish the errors of mind. No
sectarian organization will justify the revelation, which this circle
will disclose. All will stand amazed at the wonder. When the wonder
subsides, the condition of mind will be aided. Spirits will communicate
a system of ethics, adapted to the amelioration of human wrong. It will
be such as will melt the pure gold and remove the dross of corruption.
It will affect the fountain of works. It will inspire the heart. It
will correct the mind. It will remove the darkness. It will chase away
all fear. It will banish all doubt. It will fill the soul with good
things. It will enlarge the sympathy, and strengthen the love of mind.
When the fountain becomes changed, its issue will be pure. When the
issue becomes pure, the poor will become rich. When the poor become
rich, the equality of mind will be recognized. When the equality of
mind shall be recognized, the evils of human society will be overcome.
Nations will war no more. Brother will signify relation. Justice will
be acknowledged. Communities will form nations, and all nations one
family. Then sympathy will unite, and keep united the whole, and the
whole will strive to promote the good of the whole. Then, the good of
the whole will be regarded as the good of one, and the good of one as
the good of the whole. Selfishness will be extinguished by the wisdom
of universal love and philanthropy.

“The wide world will be the common inheritance of her children. No
wrangling about earth, or its gold, will be heard. Industry will be
worth, and gold will be as ashes. The love of money will not exist,
and the love of wisdom will occupy its place. No fraud will be
practiced, for no wrong will be indulged. All motives to evil will
be removed, and the mind of one will be the mind of all. Corruption
and deception will not be found, for when mind knows the thoughts of
mind, the wrongs of corruption and deception will be seen no more. You
know that no wrongs can enter here. No voice of unkindness mocks the
wail of sorrow, when the love of God fills the mind. The miseries of
earth will have no abiding place, when the wisdom of God inspires all
minds. The ignorance of the first circle will not be known, when the
knowledge of good shall become universal. Passion and folly will not
be indulged, when reason and truth control all hearts. But wisdom is
developed by progress, and truth by wise counsels. The work of reform
will soon commence. The circles of heaven will improve the circles of
earth. Wonders and signs will attend your labor. They will be wonders
to the ignorant, but not to you. The work will be commenced, when the
superstitions and wrongs of religionists shall yield to the voice of
philosophy and reason. One generation must pass away, before the time
will come. They must pass from the rudimental to this sphere. In that
time, venerated superstitions will be much discarded, and human rights
will be respected. The work will commence in obscurity, and mind will
rise in glory. Ignorance will scorn the message, and ridicule will be
lavished upon the messengers. Time will bring a change. Professions
will not monopolize the industry of the poor, nor misers hold the key
of plenty. Wealth shall unite with wisdom, and poverty shall smile
at the marriage. Christianity shall no longer be a mockery, but its
wisdom shall flow like a fountain of water over the world of mind. Dark
sayings shall be illuminated, and wayfaring mind shall lift up its
voice in praise. The homes of the willing shall become residences of
angels, and the disconsolate shall fear no evil. The strong shall aid
the weak, and the days of mourning shall be ended.

“I will now conduct this circle into the chamber of hope. There came
to me a messenger from the sixth circle. He told me of things which
will be no wrong to relate. It was a prediction of future good. You may
follow me.”

We followed him to the chamber of hope. The messenger then appeared,
and said:

“This is the circle of Hope. All who will receive, and do the words of
hope, will hear my speech. Before me you see a great wonder. It is the
mountain of Hope in the arm of God. On your right, you see the sun; on
your left, the moon; over your heads, the stars; beneath your feet, the
fifth circle; and behind you, a road. This is the circle of prophecy.
Here causes and their effects may be traced through successive
generations, and their results clearly demonstrated. You will soon be
addressed by a mind of this circle, who will aid you to the desired
wisdom. He will relate what events will transpire in the progress of
truth and wisdom, in the development of rudimental minds.”

A mind soon commenced by saying: “Pilgrims of hope, the mind who
hopes will realize. Hope can not be entertained for things which are
not. It is the reality which gives birth to hope. The reality is
shadowed on the mind with such evidences as conditions will allow.
Hope is expectation of good. Mind will sometimes limit hope. It
will fix times and seasons for the hope of good, to be realized.
The darkness of ignorance suffers temporary disappointment. Hope
will prophecy truthfully. Wisdom sees the thing hoped for. The mind
intuitively anticipates good. Its nature is full of promise. Its
conditions sometimes create doubt and despair; but, unobstructed in
its exercise, it hopes forever. We are not without hope. We will say,
no mind can exist without hope. It is nature. It is the law of mind
immutably established to hope. Mind will hope, and no condition, in
any department of the universe, can exclude all hope. It may be dim.
The dense darkness of low circles admits only an occasional ray to
penetrate the dismal cell of ignorance. The mind of superior circles
admits a greater number. This circle sees what other circles hope for.
The joy of our minds is the anticipation of good in them. They walk by
faith, and we by sight, concerning the good they expect. It is a good
which the reality transfers to them through the intervening circles.
Each circle conveys a lesser light, until the last receives a feeble
ray; so you will see the fulness of hope, as measured to lower circles,
actual realities here. You will see the wonder of wisdom revealed in
the economy of hope. Minds uncultivated hope in a less degree, than
minds of wisdom. The rudimental condition shares in the joy of hope,
proportioned to the wisdom of its condition. In one circle, it is but a
ray; in another, it grows brighter; in a third, it is glorious; and,
in the fourth, it is more glorious. But what these circles hope for,
even in the highest exultation of anticipated good, is as much less
than the reality, as light is more glorious than darkness; I will say
as the sun is more glorious than the stars.

“The sun reflects rays of light. It is the orb of light. Its rays
touch the palace of kings and the wigwam of barbarians. It gives light
to the rich and the poor, the wise and the unwise, to the free and
the slave, to the enlightened and the ignorant, to all nations and
all countries, and moons and stars in nature’s unmeasured expanse. It
gives what will bless, and make happy; unasked, its rays illumine,
and banish the darkness of night. The day is not partial. The day
is wisdom--a blessing to the world. It is not a special or partial
blessing; but it is a blessing in harmony with the law of God. It is a
blessing unstinted and measureless. The sun is the work of God. It is
his wisdom which made it. It is his love which has ordained the sun to
give light to all. It is his power which formed the sun for the good
of mind. All things which he has made, are adapted to good. The mind
which sees the sun, as a work of God, and the rays blessing all things,
may hope for good. He who has made the sun a blessing, may make want
satisfied with reality. The sun gives hope. It is without stint in its
favors. So, is the wisdom of God manifest in the natural world. He is
wise. His works are wise. All things are made in wisdom. Ignorance
may mock at blessings, but nature offers no contradiction. Folly may
scorn the lesson, but hope expels the scorn. Superstition may have her
admirers, but reason fills the soul with confidence. Would mind know
God, it should study his works. The dreams of midnight may conflict
with the stern realities of nature, but they are dreams without hope.
The wild vagaries of uninstructed mind may mislead the weak, but the
voice of nature speaks the language of love. Bigotry may frown upon
free inquiry, but the smile of wisdom is more congenial to mind than
the envy of the miserable. I will see the sun, though doubters may
challenge my sight. I will gaze upon its blessings, though bigots may
call it sacrilegious. I will admire nature, though crowns crumble,
and steeples fall. I will gaze on the works of God, though opinions
falter and rites perish. The wide world is my home, though chains and
prisons, frowns and fears, mark the circle of those who defy a creed
that abolishes neither. The time will come when the chains will be
melted, the prisons demolished, the frowns made smiles, and the fears
overcome with hope. When the sun, in yonder smiling heavens, is taken
as the work of God, and nature is acknowledged to be the standard of
righteousness, the hope of the soul will rise above the misty darkness
of sensuality and wrong. The sun is emblematical of nature in the
profusion of her blessings. Adaptation is seen in the economy of all
nature. Mind needs light, and light is not withheld. Light needs mind,
otherwise it would be vain. So, with the moon. It imparts what it has
received. It gives to bless. It meets the wants of mind. On the right
and on the left, above and below, all things are adapted to their
respective conditions. The stars reflect the mighty power of God. They
shine. They give light. They bless, and curse not. They do good, and
not evil. They minister to the wants of mind. They rest not in their
love. They are full of good. Wants are strangers there. The wisdom of
God will lead you to the full enjoyment of all that hope can embrace;
and, in due time, the wonders of other globes will be opened to you,
and to me, and to all who will journey to them. This circle will hear
the instruction of another mind, and listen attentively to the words
of Hope which will inspire you with the promise of good, yet concealed
from your vision.”

“Pilgrims: in the progress of mind, there is an extension of the
vision. Far in the distance, development discloses the reality of
things, which mind has hoped for. The seers of other days were aided
by this circle. Things were revealed, which have come to pass, and
which will take place. The windows of the future were thrown open,
and prophets saw the truth. The sight was extended through successive
changes to successive results. The intervening links of cause and
effect, being omitted in the history, have answered the purpose of
superstitious veneration, and worked the circles for whose benefit they
were intended into awe and subjection. But the time is approaching
when the philosophy of prophecy will be understood, and appreciated.
The degree of wisdom, essential to endow mind to clearly perceive the
future condition of themselves or others, appertains to this circle.

“The mind who inspires the seer, merely informs him of the fact, which
is intended to be effected. It is a fact which must be in harmony
with causes, and the causes are surveyed to the result. The seers
merely announced the fact. They announced what the mind, who inspired
them, impressed them to relate. The mind of this circle is one mind.
Hence, the mind who inspires of this circle, inspires the will of all
who belong to it. The resolve of one, is the resolve of all. As all
resolve, so one inspires. When a work is resolved upon, the whole
power of this circle is brought into requisition to do it. The labor
is calculated with mathematical exactness. All the obstructions are
surveyed, and all the advantages canvassed. When the result has been
determined by a wisdom that can not err, the mind may inspire, or
impress the reality upon those who have not the sagacity or wisdom to
see it otherwise. It is to them, in their condition of ignorance, a
subject of hope. In like manner, when the workings of nature are traced
in their mysterious windings, and the complex conditions of cause and
effect are understood, the results of the same may be determined in
wisdom. This determination is also the result of causes, immutable as
mathematical demonstrations. Therefore, the seers of old were inspired
by the wisdom of a circle, capable of determining results of causes,
with the same unerring precision as the mathematician calculates the
time and duration of an eclipse, or the appearance and disappearance
of a comet. The whole result must be infallibly correct. The science
of mathematics is the science of this circle. Euclid has given rules.
Nature divulges more. The former are well. The latter are better.
The former were true to nature; but the science was not perfectly
understood only in degree. The latter comprises the infinite, the
former the finite. All development is progress. It is the accumulation
of facts in the mind. It is the power of wisdom.

“When the mathematician predicts an eclipse, or any wonderful phenomena
in the material world, the prediction does not make the fact, but the
fact is discovered by mathematical calculation. All causes and their
effects are considered, as well as the uniform and invariable laws of
nature. The result is sure. Demonstrations have prepared the mind to
calculate the movements of orbs, and the relation which they sustain
to each other. In like manner, an extended knowledge permits a mind
to calculate the movements of planets, and suns, and stars of other
systems. And, when the mind is sufficiently developed, it can calculate
the movement of mind. It can survey the influences which control it,
and calculate the wisdom which will be required to produce a desirable
result, or avoid an impending calamity.

“Minds are stars in this system of nature. They differ in wisdom,
power, and glory. The wisdom of the fifth circle is less than the
sixth. The sixth seal unveils the future with the exactness of
demonstration. It unlocks the mystery of prophecy. It makes hope a
wisdom of fact. It discloses the reality of the thing sought. It opens
a world of coming events, and saves the mind from all uncertainty.
It corrects the wisdom, which makes the natural supernatural. There
is nothing above nature but God. He is supreme. Nature is his work,
and it is the natural work of his wisdom and power. Mind is the
work of God. It is a star amid other stars. It is a sun amid other
suns. It is subject to law, as are planets and stars. It is moved
by laws. Attraction and repulsion control it. Like and dislike
exert an influence. When the condition of mind is understood, and
the amount of wisdom is possessed by another mind to calculate the
power of attraction and repulsion necessary to produce a result, its
position may be defined, and its movements determined for successive
generations. The weight of attraction is not the same in all materials,
and therefore, allowances must be made for the difference. One mind may
be very empty, and consequently light, when compared with another. The
force of attraction will accordingly be less. It weighs less than more
solid materials. The lower the circle, the less it weighs; because it
is empty of wisdom, or contains but a small fraction. Attractive forces
may be estimated by the distance between them, and the weight of those
forces. When mind is attracted by mind, it is because of the power
which one exerts over the other. The influence is proportioned to the
weight. The heavier body must control the lighter. The lighter can not
govern the heavier. Attraction is with the most weight. That weight is
wisdom. Consequently, the wisest attract the less wise; and it never
can happen, that the less wise can govern the wise by attraction.
Hence, in the philosophy of nature, two bodies unlike each other, repel
each other. They separate by natural law, as they unite by natural
law. The wisdom of this law is to avoid unlike associations. The minds
unlike separate by the law of repulsion, and there must be a violation
of the law to keep them together. So, with minds of like affinities.
The weight of attraction unites the two, and they can not be disunited
without a disturbance of the law which holds them together.

“Hence, you will see the reason why minds in this sphere are attracted
to a higher sphere, as we have been attracted to this. The weight
of wisdom is far removed from earth. As mind ascends from earth, so
attraction grows stronger, and hurries it along with greater rapidity.
But minds in the rudimental condition, being far removed from the
source of wisdom, are influenced in a less degree than those of higher
circles. But, as they are attracted by wisdom, it must be upward. No
forces attract downward but gross and impure. The downward force is
repulsion. It is not wisdom. Hence, folly and ignorance are attracted
by folly and ignorance, and, when thus attracted, the wretchedness of
mind is severe. Never will the wisdom of the wise be attracted with the
folly of the unwise.

“There will arise a work which will engage the wisdom of this circle.
Minds in the rudimental condition, will soon see a light from this
sphere. They will hear a voice from heaven. Messengers from this
circle will be employed to attract mind upward. They will see who can
be influenced by their presence. Affinities, approximating to this
circle, will be chosen as instruments of a great reform. Those who
will be uninfluenced by the gross works of darkness, will receive the
light of superior wisdom. Those who love the world of gold and silver,
and are under the control of sensuality and tyranny, will abide the
time of visitation, and seek their content in things that perish with
the using; but the independent and candid, the honest and true, will
rise upward in the resurrection of the just, and become partakers of
an inheritance that fadeth not away. When that time comes, and come
it will, the reform of the rudimental condition will be renewed with
unabating energy; and old systems of wrong and wretchedness will vanish
away. All circles in this sphere, capable of developing the rudimental
mind, will aid in the work. You will be controlled as wisdom shall
direct, and meet the evils of human society with a courage that never
falters. Hope will be imparted to the despondent, and confidence to the
fearful. All devoid of understanding will revile you, and many will
turn a deaf ear to the voice of wisdom. But some will receive the word
with gladness, and others with fear. The day will open upon mind the
reality of heaven. The day will unlock the mystery of revelation, and
give hope to all nations. The miracles of former ages will return,
and return to be understood. Human opinions and creeds will melt in
the sunshine of truth, and whole nations rise up in progress, and
call you blessed. As free as the light of the sun will the wisdom of
heaven smile upon mind; and the smile will subdue the wretchedness of
ignorance and folly.

“Pilgrims: you have received the promise. Hope, without fear, will grow
brighter and brighter, in this circle. You will receive wisdom, day by
day, until the seventh seal shall be unloosed. Then, the work of reform
will be commenced in wisdom, among the inhabitants of the earth.”

When he had concluded his speech, I desired to be informed in regard to
the mathematical calculation of future events, and the rules by which
such events are determined; when another mind responded: “Mathematical
rules are the rules of nature; or, as you will understand, the laws
of nature. The laws of nature control all things. Mind and matter,
gross and fine, are subject to laws. In harmony with these laws, are
cause and effect. When a cause produces an effect, the effect becomes
a cause of another effect. Thus, effects are causes, and causes are
the effects of other causes. But no effect will be inharmonious with
the cause. The likeness of the one will be found in the other. When
a cause transfers itself into an effect, or is productive of an
effect, it will be as nature has designed, the true likeness of the
cause. All variations are the result of combined causes, varying in
their effects the modification, in the proportion of the power which
each cause respectively exerts. Hence, by tracing one cause in its
productions, and other causes in their productions, until the whole
are mathematically balanced at any given period, the result will be
mathematically demonstrated. There can not be two results at variance,
when the law of cause and effect are understood and observed in the
calculation. One, and only one conclusion can be obtained by this
process of investigation.”

T. May not unseen causes disturb the result by their modifications?

“Causes differing essentially, will be repelled, whether seen or
unseen. Mind can not be affected by remote affinities. The near
affinities must control. Antagonistical elements can not control one
another. They repulse; and whatever is repulsive, has no influence to
change. The wisdom of the wise must be controlled by the wisdom of
the wiser; because folly is repulsive, and only excites disgust and
pity. By ascertaining the ratio of their progress, which is governed
by an immutable law, and the future development of their minds may be
determined at a given period; and what may be determined in regard
to one mind, may be in regard to all, when the condition of all is
understood. Hence, the aggregate result must be proportionate to the
aggregate of the present condition in the ratio of development, as
established by an immutable law controlling the development. When
the seventh seal is unloosed, a complete and perfect survey of the
aggregate condition of mind, having an influence on the rudimental
condition, will be open to your inspection. And as all the influence of
that seal comes through this circle to reach the rudimental condition,
so we know the amount and extent of that influence, and are, therefore,
able to make our calculations with the exactness of demonstration.
Prophecy is not supernatural, but as natural as the calculation by
numbers. It is a well ascertained fact, that numbers are just. Justice
is the principle which governs all arithmetical and mathematical rules.
This principle can not be invalidated. It is true; and because it is
true, there can be no conflicting results. From aggregate conditions,
and the ratio of progress made by those conditions, a result is always
attainable for any given period.”

We were then made acquainted with the principle by which communications
from the second to the rudimental sphere might be made. This principle
was known in an early period of the world. Prophets and sages, poets
and philosophers, have enjoyed, in nearly every century, the advantage
of inspiration, although in some ages in so moderate a degree, as to
be almost or quite imperceptible to the subject. Inspiration is the
influx of spirit impressions. When these impressions could not be
made by spirits, in consequence of the positive condition of mind,
manifestations have been made. Belshazzar, being positive, could
not be impressed by spirits; and the result shows that spirits made
an impression of a fact on his mind, by writing on a wall, through
the interpretation of a successful medium. Daniel could not have
interpreted the writing, had it not been impressed upon him. The
impression was so distinctly made upon his mind, that he could not
avoid its recital. This established the confidence of the people in the
truthfulness of his predictions. They were truthful, not because he was
more wise than many others, but because he was impressed by those who
were of this sphere.

But when inspiration comes from any mind below the sixth circle, it
should be regarded with caution, so far as the prediction of future
events is concerned. I will say, it should be regarded as an opinion of
the mind who communicates. That opinion may be correct, or incorrect.
And this is the reason, why inferior circles sometimes err, and results
show their errors. It was not intended as a deception, but as a
probable fact. It was opinion only. Spirits of the sixth circle predict
facts, and only facts. They do not always inform the lower circles, of
all the facts within the chain of events, but what they do predict is
true, and the prediction will be strictly verified.

“The circle of prophecy is a circle of purity. The refinement of mind
qualifies it to see with less obscurity. The wisdom of the pure will
not be disappointed. As all prophecy is the maturity of wisdom in
degree, so all purity is the result of this perfection. Mind in its
development, passes through successive degrees of refinement, until it
is qualified to understand things which, in its infancy, it could not
comprehend. The infancy of mind embraces limited views of nature. The
darkness of midnight surrounds the circle of its knowledge. A wild and
vacant waste of immensity brings no light, because light is obscured
by the grossness of perception; I will say, immensity is vacant to the
mind in an unrefined condition. It surveys only a small compass of
wisdom. The impurity of its condition predisposes it to judge according
to the measure of itself. It will not travel beyond its own circuit,
and is, therefore, compelled to render a decision compatible with its
survey. That survey is incomplete, even within its prescribed limits,
because intervening obstacles cast their shadows over the vision. The
polar star is distrusted, the magnet is rejected, and the wild sea
of wrong rages. All is dark, dreary night; all is wretched, hopeless
confusion. Terror, wild and dismal, reigns in the empire of their
minds. Nature seems a charnel house of corruption, and the ruler a
tyrant without mercy.

“Pilgrims: the cause is apparent to you, but not to them. Viewing the
economy of nature through their distorted vision, with their deceptive
suspicions to mislead, their ignorance to govern, and their impurities
to resist advancement, it does not surprise you to find them actually
forming gods after their own likeness, and distributing justice
according to their own measure. They can only comprehend their own
measure; they can only weigh with their own weights; and, hence, what
they measure and what they weigh, must not, and will not, exceed the
standard which they have established. All other conditions must yield
to their views of right and wrong. The pure and the impure are one or
the other, as their wisdom prescribes, and prescribes by such rules as
their wrongs have determined.

“Pilgrims: nature has her laws. When those laws are obeyed, the impure
will become pure. This is nature; shun evil, and do good. This is law,
and this is religion. This is right, and this right is pure in the
wisdom of this circle. You will, also, understand, that to the impure
all things are impure, which disagree with their rules. Their rules are
not your rules. They would control nature; you would be controlled by
nature. They would make war upon the laws of God; you would acquiesce
in their righteousness. They would control all things; you would be
submissive to nature’s decrees. They would circumscribe the teachings
of nature; you would listen to her voice. They would judge you; but you
would not judge them. They would aspire to your joy; but they have not
the wisdom to reform that they might attain it. They would dispute
the truth, because they have not the understanding to comprehend it.
They would reform from their errors, but their rules are bars against
reform. They would have peace, but they mock the voice that utters it.
They would be happy, but happiness is misunderstood through want of
experience. They would be pure, but purity is meaningless in the mouth
of folly. They would wrong no one, but wrong is right to them. Such are
the conditions of the impure and pure. The wisdom of this circle will
acknowledge no law but love, no religion but goodness, no worship but
worth, no ruler but God. His praise will be in your song; his wisdom
in your devotions; his truth in your minds; and his reward in your
works. The union of your hearts will be immortal. No wrong can mar your
felicity, no curse awe you into servitude; for you are free, in the
dominion of the free, to act, and do, and say, what the laws of your
mind require to make yourselves and others blest.

“I will now give you an introduction to a mystery, which will reveal
a circle of surpassing loveliness, outvieing all which you have
heretofore seen. It is the last seal of circles in this sphere. I will
ask, Will you follow me?”

“We will all.”

“Then you may rise with me to the court of Beauty.”

The whole circle ascended, and were introduced into a mansion resting
on twenty-four pillars, which were polished smooth as glass, and over
which stood the most wonderful mansion that my eyes had ever beheld. On
entering the mansion, I saw a white throne, and in front thereof were
written the words, “Purity, Perfection and Bliss.” Over the throne,
was written, “Nature unfolded by revelation.” Under it, the words,
“Justice, Liberty, Peace.” On the right was a representation of a
little child leading a lion, and a wolf nursing a lamb. On the left was
a wounded serpent with a spike driven through his head, and clinched in
a rock. Beneath our feet were pillars of wisdom, while over our heads
the beauty of sweet minstrels appeared, chanting,

  “Welcome, ye pilgrims, with gladness we raise
  The song of the pure, in anthems of praise;
  For wisdom, whose might sustains us in love,
  Calls you, with nature, to join us above.”

The minstrels were near a white cloud, and their countenances were
expressive of great delight, in the melody of their welcome song. When
they had concluded, a great multitude, which no mind could number,
were introduced. The first mind that addressed us, said: “The pillars,
on which this mansion rests, are not disproportioned, but harmonious
and beautiful. There are four and twenty. They are Justice, Honor,
Integrity, Fortitude, Generosity, Mercy, Forbearance, Humility,
Gratitude, Love, Peace, Order, Harmony, Wisdom, Progress, Truth, Power,
Industry, Forgiveness, Holiness, Sobriety, Sincerity, Candor, and
Veneration. In these virtues you have no need that I instruct you. They
have elevated you, and will sustain you, while I unloose the seventh
seal of wisdom, and unfold the beauty contained in this mansion.

“The white throne is not stained with blood. No monarch sits thereon,
to rule with steel, the residents of this mansion. No tyrant sways the
scepter of rule over us; for Justice will not suffer, though thrones be
vacant, and rulers become equals. The white throne has not been soiled
by the usurper, nor tarnished by cruelty. It is a throne--a throne of
power. It is power in purity, because love in perfection blesses every
mind in need. It is white as snow, and the wrong of injustice makes no
advance toward it. It is a throne unseen by ignorance, disdained by
weakness, and cherished and respected only by the pure in heart. It
is a throne of good, and an emblem of the righteous decisions of wise
minds.

“Your own minds are white thrones. As you are now pure, you can judge.
But no mind will judge you. All judgment is with you. Each mind will
judge itself, and not another. The judgment will be pure, because
purity resides in you. The judgment will be right, because it is the
judgment of self. You will decide upon your own works. No other mind
will assume to judge for you. This is your work, and what is your
work does not belong to another. Judge no mind but self. The throne
is within you. On that white throne determine your works. It is your
inalienable prerogative. It belongs to no one else.

“Before the white throne, are Purity, Perfection, and Bliss. They are
before your minds. In search of these things, consider that nature is
pure, and the perfection and bliss, after which you are seeking, may
be found in the adaptation of things to other things. This is the law
of mind. It will not attain perfection and bliss, without observing
this law. All things must harmonize to insure peace. The ignorant are
unhappy, because they do not adapt their conditions and themselves to
each other. The surrounding circumstances control them against their
happiness. They allow others, and even elect others, to judge them, and
ignorantly acquiesce in their decision, however unwise and unnatural
may be their judgment. Those whom they elect to decide the right and
wrong for them, are often wholly ignorant of the conditions upon which
nature suspends the harmony of cause and effect. They are incompetent
to render a righteous judgment, because they do not understand what
is right. Erring, in regard to what is right, they enter a judgment
in error. The error falls upon those whom they judge. The whole is
wrong. No mind can surrender the judgment of itself into the hands of
another, without jeopardizing its own happiness. It is this mistaken
policy which has robbed humanity of its birth-right. It has assented to
a common error, that no mind is capable of determining its own good,
without injustice to others: or, if capable, it would be dangerous to
the welfare of the majority to allow mind a decision in that which
personally concerned itself without the concurrence of others.

“The perfection of this circle will harmonize with bliss. The bliss
of one is the bliss of all. The purity of one is the purity of all.
The agreement of this circle is the wisdom of all. Each mind will be
its own judge, and perform its own work. Each mind will aid each.
That which is natural do; and that which is unnatural you will not
do. You can not do wrong, because you perceive that all wrong is a
contradiction of nature, and injurious to the doer. You can not do
wrong, because you are incapacitated to wrong yourselves. You can not
do wrong, because wrong is contrary to your judgment. You will do
right, because right injures no one. It is the judgment of ignorance
which injures another. It is the judgment of weakness which inflicts
wrong for wrong, and renders evil for evil. None but oppressors will
be cruel, vindictive, or unjust. Oppression is the power of folly. It
is the work of tyrants. It is the wrong of ignorance. Governments are
impure. They compel the ignorant to do wrong. They violate the laws of
nature. They impose burdens on the poor, and grant favors to the rich.
They levy contributions on property to give honor to the indolent. They
make laws for the people to restrain the enjoyment of mind; and they
punish crimes, which their laws have made, without mercy. They refuse
instruction from heaven, because heaven is not a monopoly adapted to
their selfish wisdom.

“They bow before a throne--a throne black as midnight. They bow in
darkness, and receive the lash of oppression. They bow in smiles, and
rise in tears. There is a tyrant on the throne. He judges evil good,
and good evil. He is judge; and he judges after his own heart. Alas!
the throne is impure. The pool of wisdom has not been polluted with his
infirmities. Nature will wash away the wrongs of ignorance. Experience
will remove the cruelty of darkness. Progress will unveil the miseries
of deception. Favoritism will not rob pauperism. Folly will not eclipse
wisdom. Fear will not paralyze industry, and wrong will not rule over
right. Then, purity will not center in profession without goodness, nor
perfection be a dead language in the throne of judgment.

“Pilgrims: all bliss is the exercise of goodness. Love is the divinity
of the universe. Hate is the hell of fools. Affection is the element
of heaven. Sympathy is the law of nature. Ignorance is the mother of
crime. Crime is the father of misery. Misery is hell--bliss is heaven.
Show yourselves pure, and heaven is within you. Show yourselves good,
and bliss will not forsake you. Show yourselves wise, and purity will
develop itself; and, when purity develops itself, no evil can befall
you. The righteous shall fear no evil. The pure shall see good. The
bliss of wisdom shall grow brighter and brighter, forever.

“Pilgrims: you will be required to develop great mysteries to the
rudimental world. Nature must be unfolded to the ignorant. The
undeveloped mind must be expanded. The angry waters of contention must
be stilled. The wild sea of disturbance must be calmed. The midnight
of deception must pass away. The clear sunlight of nature must open
the treasures of your path. You will transmit the realities of this
sphere to earth’s inhabitants. The mighty must overcome the weakness
of infancy. The strong must raise up the sorrowing, the despondent,
and the wretched. The wise must instruct the unwise; and upon you will
devolve the work of correcting the wrongs and errors of humanity.
The former days will return, when, through your instrumentality,
the wilderness of uncultivated mind shall arise in the strength of
wisdom, and nature smile with the song of redemption. You must go to
the boasted land of the free, and publish the tidings of immortality.
You will not sound an alarm of danger, but you will write the law of
love in the hearts of the children of men. You will inspire minds with
hope, and expel the darkness of the grave. You will turn many from
paths of folly, and put the wisdom of nature in their souls. You will
reform many, and the many will reform more, until the nations of the
earth shall seek peace, and bliss find a residence in the temple of
God. You will meet no opposition you will not overcome, nor will you
tire in your labor, until the poor shall be made rich, and the wants of
humanity shall become satisfied with the luxury of true blessedness.

“There is a light which you will emit in your pathway, that will
cause pure minds to rejoice, and the impure to tremble with fear.
Preparatory to the dawning of that day upon the world below, it will
be your work to get your means in readiness, so as to effectually
accomplish the pleasure of God, in the removal of wrong. You will need
wisdom, adapted to the conditions of those whom you will instruct,
and adequate to the great ends of human development. You will have
means. The means which nature affords are equal to every want. There
never can be a famine, when every want is supplied. The white throne
of judgment will admit no error. It is the throne of God, of nature,
and of your own hearts. It is within, around, above, and below you.
From this throne you will dispense justice to the needy, liberty to the
captive, and peace to the world. You will go where need calls you, and
where you can do good. You will not waste your strength in vain. You
will operate with great power, when circumstances make it expedient.
You will show signs of your presence, and the wisdom of the world will
be humbled. Philosophers will be confounded, and ignorance will mock,
but can not resist. You will teach the little child how to control the
lion that growls at the disclosure. You will lead the strong man by
an influence which he will not acknowledge. He will not yield until
the child commands. The world of mind will not yield to the voice of
nature, until nature reveals her philosophy. That world of mind is in
its boasted strength a lion, but the little child, the weak things, as
they will call your manifestations, will control the lion. Nature will
arm the weak with wisdom, to control a great multitude. They will be
strong, and the lion will feel his weakness. He will roar no more when
the child touches his heart. He will not harm, nor be harmed, when no
want induces him to seek for blood. The day will come, when the wants
of the lion will be satisfied without wrong. The day will come, when
the wants of mind will be satisfied with good things. The day will
come, when you will converse with the rudimental world, as you do with
each other. The day will come, when the wisdom of the two spheres will
meet. In that day you will rejoice, because great good will be done.
In that day, the invisible things of God will be clearly seen, being
manifest by the things which are made. They will be manifest through
you, and minds will be inspired to write the things which they have
seen. The works of nature will not retrograde; the progress of truth
will onward move, till one family, and no more, shall inhabit the
earth. That family shall be one, and all nations shall unite in it. The
common ties of sympathy and justice shall be felt, and neglect shall be
no more known, for all mind will be inspired with your love and peace.

“The representation of a serpent fastened in the rock, will show you,
that the subtlety and low sensuality of mind will be powerless against
your efforts. The serpent will not injure you, nor retard by his
energy the work committed to your hands. Indeed, you know that none
but such as hug the earth, as this serpent represents, can oppose the
wisdom you will disclose. They only who covet, like creeping things,
the earth, and who drag their bodies in a serpentine course along the
road of human life, will not look up to heaven for support and wisdom;
but you will not be overcome by their will; for their ignorance is not
unconquerable. You will receive, in due time, all the instructions
which will be necessary, and enter upon your mission with alacrity. But
you may ask, what may we do to get things in readiness? You will now
be instructed by another mind.”

When he had concluded, another mind said:

“Pilgrims: the means requisite to success, in your mission to the
rudimental sphere, are few and simple. You will need wisdom and
prudence. You will require patience and perseverance. With these
qualities, you will prosper in the work allotted you. In the first
place, you will be wise to select such mediums as will do good, and not
conceal the facts which shall be made manifest. You will select such as
will be faithful in the work of revealing the truth. You will select
such as you can find who will not turn aside from the manifestations
you will make, because popular scorn shall be hissed at the philosophy
you may teach. You will select such as will not crawl serpent-like
to gratify the low aspirations of a defunct religion, or a brutal,
deceptive, sensuality, which will envy what it has not the industry or
ambition to investigate, and reduce to practice. Take such as you can
find, who will not bow to the dust, because weakness is not able to
stand erect, and face the evils of misguided mind. Take such as will
not disown heaven to gratify lust and earth. Take such as will not
wrong your message by concealing it under a bushel. Take such as will
do the work of revealment.

“The mission will be commenced in about twenty-five years. It will
be opposed with great violence by religionists. The superstitious
will charge your work to evil spirits, and the skeptical will not.
The condition of mind in the rudimental world, will require a great
many manifestations to improve it. There will arise minds who will
not believe the evidence of their own senses. They will be moved,
and see things moved; and, when they see and know the facts, they
will seek to find some cause other than spirits, which they will
imagine have produced it. They will be moved, and say that they moved
themselves. They will be instructed, and say that instruction is of
themselves. They will contrive every possible means to gainsay the
facts. They will attribute the manifestations to a cause, which is not,
and never can be, the real one. They will say, mind is conscious and
unconscious. They will contradict themselves. No mind can be conscious
and unconscious. No mind can be moved, and move itself. No mind can do
what you will do, and not be conscious that it did it. You will write
what will be known and unknown to others. They will say, they thought
it, because you impressed the thought. They will say, they moved
themselves, because you moved them. They will write what you impress,
and as you move them; but they will say, it was their impressions and
not yours. They will write what is not impressed or known to them, and
they will impute the writing to others in the body. They will write
without impressions, and they will say, it is electricity. They will
turn all evidence into imagination, and then demand greater evidence
from you.

“Such will be the condition of mind. Others will receive the evidence
and progress in wisdom. You will give to every mind all within your
power; but you will bear this message to mind: That what may gratify
idle curiosity, is the work of idlers; but what is necessary to develop
mind, is a candid investigation of the laws by which it is governed.
The wise will reform, but the unwise will cavil, because they can not
control you. You will write what will do good, and when your message
shall be discarded, or your mission disputed, you will go to such as
will hear you, and be benefited by your efforts to do good.

“I shall now instruct you in regard to the serpent. I shall give you,
spike and a sledge. You will drive the spike through the head of the
serpent, and clinch it in a rock. The serpent is the adversary of
reform. It is the deceiver of mind. Its path is secluded and vile. It
loathes progress. It wishes the old den for its habitation. It lurks
among rocks, and secludes itself in crevices. It wants nothing new, and
bites to destroy. The spike is truth. Take it; use it; for that which
is evil, it is good to control. The evil is in mind. The serpent lives
only where evil reigns. Where evil reigns fix your weapon. The evil is
opposition to holiness; it is opposition to good; and when you fix your
weapon of truth in the head of error and wrong, let the mighty power of
wisdom drive the spike through the head of the serpent, that it may die
a death without mourning.

“The serpent is an emblem of earthly folly. It is deceptive and vile.
It shuns the path of the wise and good. It crawls noiselessly into the
mind. It bites the good of the soul. It induces despair and shame.
It wins minds from rectitude and confidence. It is not mind, but the
deceiver of mind. Its deceptions are practiced, where its influence
prevails. Its influence prevails where evils exist. It is evil. It is
nothing but evil. You will wrong no one by destroying it. To destroy
evil, you will use the wisdom of this circle. You will overcome the
evils of ignorance. But ignorance will war against the truth. All the
machinery of war will be brought against it. The work will commence in
a day of darkness, and the morning light will dissipate the gloom of
doubt. The sadness of despair will vanish before the joy of eternal
wisdom.

“The rudimental world is afflicted with great evils. These evils are
in all the conditions of human society. They enter into the composition
of all human governments, the religious institutions, all classes of
mind; and science and philosophy, as understood, have not the power
to correct them. Science and philosophy are corrupted with the errors
and wrongs of ignorance. The wisdom of this circle must displace those
wrongs. It must eradicate the woes, and harmonize the antagonisms of
mind. The old forms of government must give place to new. The new must
give order and beauty, purity and justice to universal mind. It must
correct the unhealthy current of wrong. It must vitalize the soul of
humanity with good. It must remove the poison of the serpent from
the hearts of men. It must satisfy the wants of nature with nature’s
blessings. It must overcome the wrongs of society with the rights of
mankind. These lights must be asserted and proclaimed, until they shall
be understood and appreciated, obeyed and adopted, as the rule of
happiness.

“Then, the dishonesty of mind will not hypocritically reverence what
it practically denies. Then, the votaries of creeds will not blush
to be the friends of truth, nor covet the wrongs of oppression to
correct the natural convictions of free inquiry. You will work a reform
of long-standing abuses. The stipendiaries of religious munificence
will not oppose the voice which gives freedom, and the old theories
of exclusive prerogatives, which subvert the equitable rights of
universal humanity, will be venerated no more. There must be a great
change in the social condition to remove the social evils of mind.
You will remove the barriers of progress, by removing the fears which
repel investigation. The wrong of fear must be overcome. The slave of
tyrannical rule must be set free from his chains. The mind must be
taught to respect its own rights, and disown the usurper’s pretensions.
It must be taught that wisdom is not tyranny, and that nature will not
justify submission. It must be taught the nature of its own powers, and
be inspired to respect its own competency to rule itself, without the
interposition of arbitrary force.”

Such is a brief synopsis of the instruction, appertaining to our
ingress into the seventh circle. I shall, hereafter, allude to some
other things, which I do not, at present see fit to disclose. When
the lectures were concluded, I was impressed with the importance
of commencing the work of reform among the circles of earth. It
was not my project exclusively, but the whole circle. We sought to
make manifestations in various places. I accompanied a great number
of minds to different localities, but saw the force of opposition,
and the predisposition of the minds in the rudimental sphere, to be
so tenaciously inclined to superstition and veneration of ancient
theologies, that we determined, in the first place, to overcome the
impediments in our path, by removing the superstition and relaxing the
confidence of mind in the multiplicity of opinions and dogmas, which
were being promulgated. Accordingly, we sought to prepare minds for the
influx of communications by special impressions of facts upon them. The
impressions have been verified, and the verification has induced wonder
on the part of the impressed. In many instances, future events have
been so impressed by spirits on the minds of susceptible persons, as to
leave no doubt of the reality. These impressions obtained the name of
presentiments. They were presentiments, and the presentiments of those
who dwelt in the second sphere. Impressions of facts have been regarded
also, as fore-warnings; and, in some instances, they were, but not
always. The mind has conjectured many things as the cause, without
suspecting the true one. It has felt afraid of acknowledging, that some
guardian spirit has produced these impressions, as though it would be a
dishonor to them, or that the thought would be impious and ridiculous.
Under these circumstances, we gradually affected mind, until it was
clearly seen, that public opinion would not justify martyrdom; when the
work of reforming minds from the abuses to which they had long been
exposed, was, commenced with a view to relieve it. That work is now in
progress. It is begun.




CHAPTER XI.

MISSION TO THE RUDIMENTAL SPHERE.

  Franklin, Swedenborg, Paine, and his companions visit a place near
  the castle--Old things become new--Process of change--Identity
  preserved--Self is a part of the body--All sympathize together
  in good and ill--Governments defective--Opposition to capital
  punishment--Origin of evil--How overcome--Success of the
  mission--Means must be adapted to conditions--Contradictory
  communications develop the condition of minds in the second
  sphere--Conflicting revealments harmonious with different degrees of
  wisdom--Writing mediums--Societies and forms of worship--Adaptation
  is harmony--Harmony should not be disturbed--The mission of spirits
  will be to regulate minds--Minds will change forms--Retire to a
  mansion--Onward is a passport--Dullness reproved--Dedication of the
  Pilgrimage.


When the instructions were given, I said to my companion, “You will now
request William to make a journey with us.”

“Shall we not be aided with others?” said she.

“Others will come with us,” I replied.

Presently Benjamin Franklin and Emanuel Swedenborg, as they were
called in the rudimental sphere, went with us to a place near the old
castle, but which was more elevated in wisdom, and less incredulous of
progress. On approaching it, William said: “Thou seest nothing new in
this place.”

T. I see new things have become old.

W. Thou wilt see old things become new. Behold, we make all things new.

T. Thou canst not make a new creation.

W. We can create new things out of old.

T. We can change old things into new.

W. Thou wilt change nothing new into old.

The mind of one with whom I had formed an acquaintance in the body,
responded: “How will you change old things into new?”

W. Thou seest a change in nature. Thou seest not the change which
nature produces, until it is produced. The wisdom of God in nature
works great changes. The blossom is not as the fruit, nor the seed as
the blossom. The voice which nature utters, is a voice thou wilt not
deny. It is the voice of God to thee. Dost thou hear it, and dost thou
feel it? The young ravens cry, and their cry is heard. The wail of want
finds a response in the supply which sympathy affords. That sympathy is
natural; and, in its exercise, the unfledged wing becomes invigorated,
and change gives support to the dependent. So, in thy weakness, thou
hast received aid from sympathy, until change gave thee strength to aid
others. Sympathy is the divinity of nature. It controls even animals.
It will control enemies. It is a divinity that no enemy can resist. It
will conquer. It will change the old into new. The barren field will
become the fruitful vineyard. The dormant energies will be quickened.
The inactive powers will become active, and change will make all things
new.

M. If all things become changed by progress, will not all things lose
their original identity?

W. The change is not external, but is internal. The change is pure. The
grossness of impurity, being removed, allows a work of refinement to
take place, so that the divinity of sympathy may be exercised without
obstruction. In its progress, the refinement will expand the charity
of the soul, and divest it of all wrong. When it is divested of all
wrong, it will feel inspired with benevolence. This benevolence will
become extended, until all nature smiles with the love of God, and all
minds are linked together forming a chain of affinity co-extensive with
the whole world, in heaven and on earth, and united by an immortal tie
which no change will dissolve, but strengthen, forever and ever.

On arriving at the designated place, there were many minds conversing
about the motives of works. One said, that no motive could be pure,
unless a mind realized some good to itself; another said, all good of
self should be overlooked; and a third said, no mind could overlook the
good of itself. We heard the conversation, when William asked, “How can
self be overlooked, when self is a part of the body, of which all are
members?”

“Ought not selfishness to be overcome, so that others’ good may be
advanced?” said a mind.

W. Thou wilt understand, that no mind can be disinterested in its
welfare, however much it may desire to overcome the nature which is
selfish, and consults selfish good. The good of self is well, and
what is well should not be overcome. It is necessary to the good of
all. Self is a part of all. If a part be not well, the whole can not
be, as the whole is made up of parts. When one part is neglected,
the other parts will suffer. Thy mind is a part of the great body of
mind. It is dependent on the body, and the body is dependent on it.
These parts embrace the whole family of mankind. There can be no joy
without all the parts participate in it, neither can there be sorrow,
without all sympathize in it. Thou wilt see that minds are united by
the law of sympathy in one body. The sympathy is natural, and when
one part monopolizes the control of the other to its disadvantage, it
must sympathetically suffer for its folly. It will not be happy in any
disturbance of the rest.

M. Then, are not minds disturbing their own happiness, when they
neglect those with whom they are united?

W. Thou wilt see that governments and societies, in the rudimental
world, deny the law of God, which should govern all his works. They
unite in compacts for the purpose of promoting the public good; but the
compacts do not seem to understand that sympathy is not a law which
grants favors to one and withholds them from another. In all human
governments, you will find that the few who control, make slaves of the
many who are controlled. The ruler should fare as the ruled, and know
that injuries inflicted upon the latter, will result in his injury.
There should be no favoritism of one part over another. Governments
study to govern; and, in order to govern, coercive measures are
adopted. The governed must submit, and pay the expense of their own
folly. They must not disobey their rulers, because their rulers will
enforce either the law or their own authority, to induce submission.
No matter what the cost may be; it must be borne by the ruled. When
the ruled consent to be ruled, they should not refuse the cost; but
when rulers ask submission to rules which are obnoxious to the good of
one part for the support of another part, they are wanting in wisdom,
and their demands will be rejected, when the ruled understand their
own wants, and the means which are essential to their gratification.
The wisdom of the ruler consults his own supposed good. He wants what
will make him respected and happy. But, being aided only by a narrow
and limited wisdom, he sees not the wisdom of nature’s laws. He sees
not the dependence of one part upon the other; and, consequently, he
rules in wisdom of self, or in the wisdom of ignorance of the relation
on which enjoyment depends. Now, he should love self, and he should
neglect no means which are necessary to produce his own happiness; but,
when he rules over others, he should understand that, if he injure
them, he injures himself; or, if he benefit them, he does good to
himself. An injury done to one person by a ruler, is an injury to all.
Hence, no government is as pure as it should be, which wrongs one to
govern the many. I have seen men, educated in crime by law ordained,
condemned and wronged by law. I have seen a mind who had been taught
the law of death for death, wronged by the instruction. It was a mind
who once resided in Philadelphia. I knew the mind when he was in his
childhood. I have often wondered, that my adopted commonwealth should
have engrafted upon their criminal code, so barbarous and cruel a law
as the death penalty. I saw that young man in his childhood taught
the doctrine of revenge. I heard his parents justify death for death,
and express even gratification, when some poor criminal had expiated
the death penalty. The child imbibed the horrid teaching. The parents
verily believed the lesson salutary upon their son. But the son felt
the malice, the wrong, the wrangling in his mind, struggling against
sympathy, until sympathy yielded to the wrong. I saw him again.
The gallows was his death bed. The parents had taken the farewell
interview. The executioner inquired of the criminal, if he wished to
say any thing to the spectators. The young man made a brief speech.
He said: “The sentence of the law is about to be executed upon me. I
have sinned against God, but I hope for mercy in Christ. I have no
ill will to any one. I acknowledge that my sentence is just. I hope
this may be a warning to all, not to do as I have done. May God have
mercy on my soul.” He was killed. The people said, “It was just.” But
when the mind reached this sphere, it was corrected. It was disabused
of its malignity. It was educated in the knowledge of nature. It was
disrobed of its cruel garments. It was taught the divinity of natural
justice. It was inspired with the sympathy of united brotherhood, and
wretchedness departed.

The wrong instruction had made his sympathetic mind callous to
benevolence. He was chilled with the malignity of cruel instruction.
The noble aspirations of his soul were blighted with notions, which
made him unfeeling and brutal, and which prepared him for the worst
crime of which society makes a record. The wrong which he committed was
the work of ignorance. It was ignorance on the part of the parents,
which led them to inculcate the cruel sentiment of death for death. It
was ignorance on the part of legislators, which induced them to make
laws that sought the correction of one wrong by requiring another to
be done. It was ignorance on the part of the instructed in the wrong,
which led him to deny the right of life to one to whom nature had given
birth. Ignorance taught wrong, legislated wrong, and made one wrong to
justify another wrong. It made both, but not directly. It will not be
otherwise, until ignorance is removed from power.

The are some countries in which you will not find a gallows. There are
some minds in which you will not find a sentiment favorable to cruelty.
Such minds can not be cruel while those sentiments remain; and, when
a mind can not be cruel, cruelty can not be done by it. Hence, thou
seest that what is the misfortune of one, is often the fault of many.
Governments are what the governed make them. No human government can
exist without the consent of the governed, or a majority thereof. It
is the ignorance of mind, that submits to wrong, and wrong is the
father of misery. It is the father of crime. Make wrong laws, and
inculcate them among minds; let them take possession of the hearts of
the people; and wrongs will germinate abundantly. The cruel creeds of
minds, overshadowed with ignorance, have made cruel souls, and cruel
souls have made cruel laws to correct the cruelty. This is the origin
of evil. Go where ignorance of nature reigns, where the sympathies
of a common brotherhood are not felt, nor encouraged by the voice of
philosophy and reason, and there thou mayest find crime multiplied with
itself. I have heard the mother teach the cruel lesson to her dear
children. I have seen the child writhe over the recital. I have watched
the progress of medicine forced into the heart of sympathy. I have seen
its awful workings at the seat of virtue. I have seen its operations
on the social affections. I have watched its icy chains, as they wound
their cold links of cruelty around the expanding charities of the soul,
and saw the death of progress, in the divinity of heaven. I saw the
death wound where the cruel wrong remained. It remained through long
years to tantalize its victim, and mock the aspirations of the soul. It
wearied the mind with its wrong, never aiding it in the path of right,
but often in the way of evil. It was cruel; and its cruelty is a shame
on decency. It is a shame on humanity. It is a libel on nature, and a
disgrace to civilization. The brute will not often wrong a brute where
no good is attainable, and yet human folly and ignorance have smiled at
the sacrifice.

Under this system of education in cruel principles, governments have
arisen and fell. The wrong has worn out the structure. The governed
have governed themselves with their own wisdom. No wisdom higher than
brutes enjoy, enters into the cruelty of many creeds and laws. What
voice reaches the ear of the poor? What echo responds to the call of
sympathy? Where are the luxuries of life garnered? Where the aid which
a common sympathy requires? Alas! Where the equalities of nature’s laws
respected? Not where indolence and wrong reside. The people submit;
they acquiesce in their unrighteousness. They teach the unrighteousness
from father to son, and receive the inheritance of their folly.

Hast thou not seen the injustice of minds? Hast thou not seen the cause
of the world’s misfortunes? All are in darkness. All are in the wrong.
There is no remedy but reform, and there can be no reform without
more wisdom. The ignorant of nature’s laws should be instructed. They
should be taught that mind needs no cruelty to make it benevolent,
no vindictive usage to make it virtuous and obedient. They should be
taught the value of their immortal minds, the value of nature, the
value of good, and the importance of harmony in the adaptation of one
thing to another. They should aid each other. They should neglect
none. They should teach the virtues of economy and industry, and the
great secret of human enjoyment, which is obedience to nature, and
conformity to the impartial justice and equity of her counsels. The
wrongs of minds repel the counsel of the elevated in this sphere. Thou
seest that while minds are obscured with darkness of wrong and crime,
they will not give heed to the voice of righteousness. They will not
listen to the truths of experience, nor be improved with our efforts.
They are sensual in their affections, cold in their sympathies, selfish
without much wisdom in their schemes, malignant and treacherous in
their doings, conceited and vain in their works, arrogant and boastful
in their professions, hypocritical and deceptive in their worship,
fraudulent and unjust in their dealings, weak and miserable in their
follies, and negligent and wretched in their devotions.

Thou hast seen the fond mother withhold the work of culture, because
she was afraid of the instruction. She was wishing the child good, but
was afraid of the truth that was important to the child’s welfare. She
was disqualified to aid the child. The child was sympathetic, but the
instruction she gave, was full of cruelty. The horrors of malignity
were impressed upon the mind, and corroded the generous emotions of
benevolence and affection. The voice of nature became stifled; the
warm impulse of kindness met no response in the cold wrongs rehearsed
and predicted; and the soft yearnings of love were repulsed with the
cruel anticipations of evil. The windows of hope were closed, and
angry clouds of despair were thrown around the mind. God and nature
were in seeming conflict. I have seen minds tortured with painful
descriptions of evil, until the evil became a fixed principle within
them; and, when the evil became fixed in their minds, evil only would
gratify it. Hence, nature, being overcome by wrong education, has
not the power to satisfy what it did not create. It will not satisfy
wrong; and, as wrongs are instilled into minds by those who are in the
wrongs themselves, so the wrongs make minds wrangle with the voice of
nature and the good of the soul. There can not be a remedy in nature,
which will satisfy the wrongs of ignorance. Thus, a mind, educated in
the wrong of cruelty, will find no response in nature. Thus, a mind
educated in the errors of pagan theology, in the wrong of infinite
cruelty in God, in the wrong of eternally increasing wretchedness of
the miserable, in the wrong of wicked spirits growing worse and worse,
will find no wrong in nature to meet the wants of such wrongs. I have
seen wrong; but I have seen no wrong of greater magnitude than the
wrong inflicted by the inculcation of these wrongs. I have seen these
wrongs germinate in the mind where they were sown, and produce a great
harvest of wrongs. They have brought forth their own fruit; they have
not brought forth love, sympathy, kindness, and mercy. The seed of
cruelty, no matter with what care it may be cultivated, or sown, never
will produce the fruit of righteousness. I have seen these wrongs
inculcated by law, by creeds, by sects, by nations; but I have never
known them to do good. I have never known a good doctrine to produce
evil fruit, nor evil seed to produce a good work. I have seen cruel
doctrines produce cruelty. I have seen sentiments, which were offensive
to sympathy, mould minds into their own spirit, and prepare it to work
wrongs. I have witnessed the sources of evil, acting in harmony with
evil; but I have never known nature to wrong itself. I have never known
minds, acting in harmony with nature, to become cruel, vindictive, or
unjust.

M. Then nature is not wrong, nor the works of nature evil.

W. Nature can not be wrong, for it is the harmonious work of God.

M. Is not mind a harmonious work of God?

W. Mind is a work of God. It is a good work; but mind is weak; wisdom
is strength; and, therefore, mind needs wisdom, without which it can
not avoid the inharmonies of conflicting conditions. In its weakness,
it may contradict the means which are essential to its development.
The weakness of the mind, may receive false doctrines--doctrines
disagreeing with its nature, and destructive of its enjoyment. The
mind is good, but is abused with the errors and wrongs of ignorance.
It is often abused by its own weakness. The mind is abused by wrongs
of others. When minds propagate the incongenial sentiments of cruelty,
thereby disturbing the natural sympathy of the soul, it overcomes the
sympathy, and makes it wretched. There can be no moral evil without
a disturbance of natural law, without a violation of the natural
sympathy of the soul. Wrongs are wrongs, because of the evil which this
disturbance occasions. The disturbance is occasioned by ignorance, and
ignorance is germinated in the mind by reason of its weakness. Thus,
when a mind is weak, it is unprepared to resist the teachings of those
on whom it feels a dependence. These teachings being wrong, because
inharmonious with the natural sympathy of the soul, induce evil to the
mind.

The origin of evil is in the weakness of mind. Strength will be
afforded by wisdom. Wisdom will be afforded by nature; and, when her
voice is heard and obeyed, the antidote will make wrong right. It
will work out the evil with good. It will elevate and rectify the
evils to which mind is prone. The origin of all evil is where evil
is. It can not be elsewhere. It will be found where wisdom is not.
It will be found where the natural sympathy of the mind is robbed of
encouragement. It will be found where cruelty is taught; and the voice
of kindness is not heard in the murderous shrieks of agony which brutal
violence enforces upon the ignorant and misguided criminal. It is not
heard in the wild roar of damnation, as it rings from minds, educated
in the mythology of pagan and taught in the place where the merciful
spirit of Jesus is professedly adored. Adored! Heaven forbid. Where
his religion of peace is mocked with peals of cruelty, and his voice
of compassion is scorned to vent the outpourings of judgment upon the
credulous and unsuspecting. These wrongs nature will not justify. They
are wrongs which no religion will make right, without the wisdom of
heaven to aid. They are wrongs which will meet with no approval in
this circle. They are cruelties which make minds cruel, and therefore
disobedient to God. They are miseries which induce miseries, and
cultivate evils among minds in the rudimental world. They are evils
which, when you go on a mission to overcome them, will be sustained
with minds in harmony with them. Soon thou must go, and when thou
goest, let thy words be peace.

M. Know we not that your wisdom will be discarded?

W. The wisdom which I would teach will be discarded by those who love
darkness rather than light, because their deeds are evil. The pure will
receive the message, because they have no works of evil, which they
wish to justify by evil doctrines and creeds. The good will not oppose
good, because nature will not oppose itself. The wise will not oppose
wisdom, because wisdom can not uphold folly.

M. But when you go on your mission, are there not some minds, in this
sphere, who will attempt to baffle your efforts?

W. There are some, yea, many minds, in this sphere, who will not
teach the philosophy of nature in its purity. They will not teach any
philosophy, save that which is consonant with their measure of wisdom.
They will teach the wisdom which is consistent with nature, according
to their respective understandings.

M. If then, one mind denies the wisdom you teach, will it not create
distrust among the minds in the body?

W. It will not create wrong; for that already exists. It will not
disprove the wisdom I teach, though it may create distrust among minds
incompetent to decide upon the merits of the question. Minds in the
body will be prepared to discriminate between truth and error, wisdom
and folly, so that a contradiction of the philosophy I shall teach,
will leave the mind scope for a comparison of my instruction with
the volume of nature. When the mind, instructed in my philosophy,
shall find it corroborated with the evidence of nature before it, no
wisdom which shall contradict it, will overthrow my positions. If my
philosophy contradict nature, it is well that others should contradict
my error.

M. But how are minds, who are ignorant of the relation of cause and
effect, ignorant of nature and its laws, ignorant of themselves and of
God, to know which doctrine is true?

W. By experience and investigation. Minds in this sphere will be
instructed by our mission to the rudimental world. They will unite with
us in convincing minds in the body of the reality of this sphere. They
will co-operate with us in relieving mind from all uncertainty and
doubt of the immortality of the soul. They will rob death of its sting,
and the grave of its victory. They will tell many facts which earth’s
inhabitants do not know. They will do good, and not evil; and, as they
do good, so evil will be overcome. They will warn all of the condition
of themselves; for whatever may be the character of communications
imparted to minds in the body, they must correspond with the condition
of the communicator. If dissimilar sentiments shall be taught, it will
prove to the minds receiving them, that dissimilar minds occupy heaven
as well as earth. The tree will be known by its fruit. The whole sphere
of wisdom will be thus developed. Thou wilt see, that, if thy circle
only were to communicate, a great error and wrong would be impressed
upon the receiver. He would judge thy teaching as the universal
sentiment of this sphere, and harbor the idea that the indolent of
earth, and the cruel among mankind, were even as thou art; and, thou
seest the wrong which such partial unfoldings of this sphere, would
induce, and the negligence it would occasion. To develop the realities
of this sphere, it is necessary that each circle should develop itself.
I would say, that each circle, possessing the capacity to communicate,
should unfold its own wisdom. Thus, when the elevated circles describe
the lower, the communications, emanating therefrom, will establish the
description.

The various circles and degrees of wisdom in this sphere, will find
corresponding affinities in the body. Thou wilt see that all circles
will advance circles to their own position of wisdom. Minds will
correct minds, the higher controlling the lower, until the lower shall
become as the higher. Thou wilt not find all minds equal to thy own,
but thou wilt instruct them until they shall agree with thee in all
things. Minds in the body will be elevated to the seventh circle in
wisdom, but progress and labor must do the work.

M. Minds in the body will deny the revealments you will make, because
they are conflicting.

W. When minds in the body deny revealments, because they are
conflicting, they deny the realities of this sphere. When they deny
the realities of this sphere, because all minds are not equally
developed in wisdom, consistency would allow them to deny the realities
of the rudimental state. Will the philosopher deny a fact, because
the ignorant contradict it? Will the mathematician contradict a
demonstration, because the blind and foolish have not beheld it? Will
nature reverse her laws, because ignorance has complained of their
inharmony? Will God cease to be God, because weakness is incredulous of
his wonderful works? Will science disown her pupils, because ignorance
has her votaries? Will wrong work righteousness, because the deceived
have not seen the evil? Will mercy work cruelty, because cruelty doubts
the divinity of sympathy?

Ignorance will act consistent with its nature. The wisdom of this
sphere will be unfolded, and, when it is unfolded, the rudimental world
will be able to judge of this sphere, as it actually is, and not from
mere speculations of fancy, or wrong information. They will be able
to judge of the truth of whatever may be communicated by the nature
of the communication. If it disagree with nature and reason, the wise
will not receive it, and the folly of the unwise will be corrected by
their disappointment. The unwise must learn wisdom to be wise, and if
they will not receive it from the wise, but follow the advice of the
unwise, disappointment will correct the folly which they have received.
There will arise many who will dispute the truth. The wrong will
correct itself, when wrong is discovered. The discovery is sometimes
brought to the mind by disappointment, and sometimes by wise counsel;
but when the latter fails, the former must perform its office to remove
the evil.

The aid and wisdom of this circle will write with mediums. When wisdom
is written, it will not act adversely to human good; and, when folly is
written, it will be detected by minds. The work of writing will require
great care on your part. Such is the physical and mental condition of
minds, that we intend to make a great change in them, before we write
what will be necessary. The writing will not be the commencement of
our work, but will follow other manifestations as soon as will be
expedient. But we shall write what will be profitable, and what is
adapted to mind. The writing will be executed with great rapidity, when
mediums shall become wholly passive.

M. The mediums of writing will not write with spirits who oppose them,
I apprehend.

W. Mediums will not oppose what they know. They will oppose what
they do not understand, if it shall conflict with their views; and,
especially, such as are conscientious in their convictions of truth.
They will not write without much discipline, because long-standing
opinions will not easily yield to the voice of invisible facts. The
nature of mind is such, that educational wrongs must be corrected with
progress. They will yield, when the living light of this sphere shall
pour its splendors on benighted humanity. But no unnatural disturbance
of nature will shock the world. No wisdom can emanate from this circle
inconsistent with the laws by which we are governed. No rude outbreaks
of wisdom will convulse minds, developed in the mysteries of nature. No
minds acquainted with the wisdom of nature will oppose our philosophy.
The weak may oppose, but weakness can not withstand wisdom. They may
cavil with its teachings, but they can not overcome its influence.
The weak may oppose what conflicts with their established sentiments,
but progress will increase their strength. Some mediums will cavil
with what will be revealed; but such will be the uneasiness of their
condition, that they will find it more convenient to write what we
wish than to oppose it. Indeed, mediums will resist our control for a
season, but their resistance will be so unsatisfactory to themselves,
that they will yield; and, when they yield, they will become as others
who have made no effort to resist the force of our communications.

Another mind wished to know, if manifestations from this sphere would
not disturb the established forms of worship, and subvert the order of
societies and churches, to which William replied: “The disturbance of
forms and the overthrow of societies and churches, will not necessarily
take place, except so far as they may be incompatible with the general
good. It is not our object to destroy, but to establish. We do not
propose to lay waste, but to build up. The mission is not to undo what
is wise, but to correct what is unwise. All forms of worship which
are adapted to the condition of the worshiper, will remain so long as
the good of that mind may require; but no form will be suffered to
remain which abridges the right of conscience. It will be our mission
to relieve mind of servitude to creeds and forms, which are chains
to wrong it of independent thought. It will be our united wisdom to
restore the rights, which sectarian policy has not guarantied to her
votaries. If the forms of worship suffer improvement, the worshiper
will not be injured. If societies and churches undergo a revision, the
members will not be harmed. If nations shall acknowledge the rights
of nations, the people will not mourn. To aid minds, collectively and
individually, to be what nature has ordained for their good, is nothing
less than wisdom; and he who well intends, need have no fears of our
intrusion, to change conditions inconsistent with his good.

“There are no forms of worship in this sphere. Order is not form,
because forms are prescribed rules, requiring obedience in those
who are disinclined to observe them. Those who are disinclined to
observe any form of worship, will not be compelled by our commands to
do otherwise. The wisdom of this circle will not exact hypocritical
submission, nor extort a profession of veneration for customs which
are unsatisfactory to mind. It has been the folly of the rudimental
world to require professions, which were burdensome to many who made
them. They were incongenial with their condition, and were, therefore,
reluctantly and not cheerfully observed. In many societies, thou
mayest see a slavish acquiescence in customs and forms, because the
mind cringes to popular respect. It is not free to do as it desires.
It is restrained through fear of those who would control the rights
of conscience. It is compelled to do service in a prescribed way, or
suffer the execration of those who rule in the church. It wishes to
avoid censure, and consequently yields its natural freedom. The wrong
is grievous to the slave. Religion is weakened by the tyranny. Human
rights of conscience are molested by the forms of worship. It will be
our mission to give freedom to the mind--give freedom to humanity. It
will be our mission to abolish the tyrant’s power, and let all minds
worship God, as it seemeth good. It will be our mission to set the
captive free, so that, when truth shall be unfolded, no chains shall
fetter investigation. It will be our mission to raise the standard
of reform, and correct the abuses of power wherever they may exist.
Societies and churches need not fear what wisdom will do for the good
of mind.”

M. There will, then, needs be a change in the forms of worship, and the
order of societies and churches.

W. There will be this lesson first taught, which makes nothing wrong
which is adapted to the good of the individual and others, and which
injures no one. The next lesson will be repeated, when mind has wisdom
to adopt the first; but we are not willing to make a development
thereof, until conditions shall require it. Indeed, conditions would
seem to forbid it, because of its want of harmony. Adaptation is
harmony with good, for whatever is harmonious can not be injurious.
The mind, acting in harmony with its own wants, and unrestrained by
conditions, will not be dissatisfied but happy in its sphere. The mind,
which acts as it does not see right and proper, must act as conflicting
conditions make it; and, while acting as conditions compel, it must
be dissatisfied and unhappy. Dissatisfaction is unhappiness. Minds in
this sphere, are adapted to the conditions around them. The circles
have what they want. There is no inharmony between their wants and the
means to gratify them. The low want what they have, and they have what
they want. It is even so with all circles; but all circles have not
the same wants. While the low want what will satisfy their condition,
the high want what will satisfy their condition. The wisdom which
is satisfactory to the low, would be very unsatisfactory to minds
above them. Hence, they will say, they are happy; and they say truly,
because, in their ignorance, they want no more. But mind, elevated in
wisdom above them, would not be happy with what they have. Thus, wisdom
is not unsatisfactory to any mind, and the only difference is the
degree to which each has attained.

Societies and churches on earth have their degrees of wisdom. What
is satisfactory to one would not be to another. Now, if one society
were to compel the other to adopt its wisdom, a disturbance would
necessarily ensue which would be very likely to make both unhappy.
It is not, therefore, just on the part of one to compel the other to
adopt its creed or form of worship. Such compulsion would be fatal to
the enjoyment of both. It would introduce a conflict and beget a war,
that would disturb their happiness. Both parties would suffer by it.
Hence, all coercive measures, calculated to make minds hypocrites,
and introduce conflicting minds into one society, are irrational and
unjust; and they who succeed in doing such work, violate the harmony of
nature’s laws, and will receive their just reward.

In our mission, we shall not disturb congenial relations. Societies
and churches will not be forced into new creeds contrary to their
wishes. But minds, who need a superior wisdom, will be aided in harmony
with their wants. It is wise to satisfy want. It is unwise to control
mind so as to make it receive what it does not want. The unwise of
earth have attempted to make others wise by compelling them to act
and receive what was contrary to their wants. The rule was wrong, and
unhappiness was the result. The rule was incongruous with the wants of
the mind, and what is incongruous with want, can never satisfy want,
because incongruous things will not produce satisfaction.

Societies will not be required to change their forms of worship or
their creeds of faith by minds of wise circles. The minds of wise
circles will employ their wisdom to affect minds, and render them
capable of reforming the externals of religion as adaptation requires.
Thou wilt see that when a mind becomes wise, it will reform its
worship, and make circumstances congenial with itself. It will put away
the unwholesome forms of worldly wisdom, and worship God in spirit and
truth.

When a creed, or form of worship, is made by the wisdom of the maker,
it will not be dissatisfactory to him, because it is congenial with
his wisdom. But, when that mind becomes wiser, when a change has been
wrought in the soul, it will require a change in the creed and form
of worship, otherwise incongruity will disturb his peace. I have seen
some minds so wedded to their creeds and forms, that they would not
reject them, even when their conditions demanded it. I have seen these
minds profess reverence for creeds and forms when they had no reverence
for them. I have seen these conditions conflicting with each other,
and the mind distressed with the wrong. I have seen them acquiesce in
measures which they did not believe consistent with human good, because
they had once avowed a confidence in them. They feared the reproach
of others, and dared not be honest in the sight of God and their own
souls. They concealed their own convictions from the inspection of the
society or church, and yielded submission to conditions which were
unjust and untrue to their peace. I want a reform of these evils. I
want a change in these minds. I want a harmony between their wisdom
and their professions. I want no discord between mind and God. I want
no hypocritical reverence for forms and ceremonies not consistent with
honest intentions. But I want mind to worship, as it seemeth good. I
want no society or church creed to make mind virtuous and happy. But
others may want; and may want so long as ignorance remaineth. While
they want, they will be dissatisfied when denied what will gratify
it. Therefore, thou wilt see that what is not wanted, it is well to
destroy. Thou wilt see that our mission is to change the wants of mind;
to give it a relish for holy things; to make it adapted to a condition
of higher development; to mould it into the wisdom of a purer sphere;
where the wisdom of adaptation will be appreciated, and harmony result
in greater bliss. Thou wilt aid in this work. Thou shouldst not refuse
to work a reform of conditions, by working a change in the minds of
those who will be affected by them. When that change is wrought, the
forms of worship, and the creeds of societies, will very easily become
changed, so as to be adapted to the condition of their supporters.

The wisdom of a circle who wish only good, will open a way for a change
of minds, who will reform societies and churches, so that creeds and
forms will harmonize with their condition of development. It will not
be necessary to change any creed or form of worship, only as it may
disagree with the condition of the worshiper. To change a form of
worship, so as to make it disagree with the wisdom of the worshiper,
would be to exact a hypocritical profession, than which nothing would
be more inconsistent with the good of mind. To relieve mind of unjust
and unwholesome burdens, will not require unreasonable control of such
externals of religion, as are adapted to mind. Nevertheless, as mind
becomes changed by wisdom of higher circles, so the forms and customs,
which work harmoniously with one condition, will need to be changed
to harmonize with a different condition. But, when the mind becomes
changed, so as to require a change of externals, it will not require
great labor to change them also; because the principle of adaptation,
being understood, will necessarily work the desired reform. We shall
not seek to correct the outward service, but the inner man; and, when
the mind is reformed, the outward condition will become harmonious with
it. If thou wouldst understand more fully the wisdom of our circle,
thou mayest go with us where no wrong will be done unto thee.

M. Where will you direct my steps?

W. To a mansion which is near thee.

M. May I now go?

W. Thou mayest go, as thou art prepared. There will be a work required
of thee, when thou shalt enter there.

M. I am ready to do what will be required, if no evil be designed me or
others.

W. No evil will be required of thee. Thou wilt not be required to do
evil but good.

M. Then you may lead me onward.

W. Onward is the word. Onward is progress. Onward is thy motto. Onward
is thy passport. And, when thou shalt reach the mansion, thou wilt say,
Onward. Onward will admit thee, guide thee, and give thee a wisdom,
thou hast not known. Onward, then, will unfold a change of thy mind,
and qualify thee for usefulness.

We reached the mansion. The mind was received. Onward did not stop.
Onward never stops. It works, labors, acts, and moves for the good of
mind. Dullness waits, cringes, fears, doubts, moves not. It waits to
see, to know, and to understand the mysteries of nature. It will wait,
and wait in vain. It will wait, and wait without improvement. It will
wait, and improvement will wait also.

When we work an improvement of mind, it will not be done by waiting.
Energy, zeal, industry, onward, will be our companions. The wisdom of
earth must yield to the wisdom of heaven. The aid of heaven will not
wait, but make all things new. Wise minds will not wait for minds of
other circles to do what is necessary for them to do. Unwise minds will
wait, until they find waiting inconsistent with progress. Then, they
will wait no more.

There will not be wisdom in waiting for disclosures of facts from
this sphere, when facts which have been revealed are neglected and
distrusted. There will be some who will wait for minds of this sphere
to _make_ them work, and do their duty to humanity, but they will never
be satisfied with waiting. There never can be progress in any mind,
while it waits, and asks spirits to do what belongs to itself. There
never can be advancement with circles while they omit the essential
obligations of duty to others. There will never be any reform by
spirits, who depend wholly on others to reform them. We sow the seed of
wisdom, but nettles and thorns choke the growth. We sow the principles
of truth, but errors and wrongs are made to destroy their influence.
The weeds of error must be destroyed, or no reform can be effected.
Hence, minds waiting for spirits to destroy their wrongs, waiting
for others to do what they must do to receive the truth, will wait a
profitless season to see the salvation of their souls.

In conclusion of this work, I will say that when this medium shall wait
for us to do what is well for minds in their conditions, I will write
another book. I will write a continuation of my experience in this
sphere. I have succeeded in presenting a brief period, and a running
sketch of other periods of experience, which will be more completely
written, when this medium shall wait for me to do it. I will now
conclude by saying, that what is written is without the volition of
this medium, and will not suffer mutilation by compositors or others,
without his detection. I wish to say, that my name has been given,
as was promised, and the reader will find the names of Wm. Penn, and
Emanuel Swedenborg, associated with me. There will also be given
another name in the writings of the next work.

Having completed this volume, I would very respectfully dedicate the
same to the rudimental world, without respect to persons.

                                                               T. PAINE.




POETRY.


The following article was written for an Album, February 12th, 1852. I
sat down with the intention of writing a prose article, by the request
of a lady, without the aid of spirits. When seated, my mind lost all
thought, for a few moments: I had no design of writing a poetical
article, for nature did not make me a poet, and not much of a judge of
poetry. I will say, I never wrote a line of poetry in my life, unless
with the aid of spirits, since I have been a medium. In about five
minutes my hand began to move, and wrote as follows:


THE SECOND SPHERE.

  There is a flower that fadeth never;
    There is a star which never sets;
  There is a gem that shineth ever--
    There is a Mind, which ne’er forgets
  The flower, so sweet, so fadeless, even
    The star, ’mid other stars, so bright--
  The gem that decks the vault of heaven;
    Or mind that lives for purer light,
  Where angels dwell in nightless day,
  Where seraphs chant the holy lay,
  Where minds unite with minds above,
  Where all is peace, where all is love.

  There is a casket filled with flowers;
    There is a stream of crystal life;
  There is a beauty decks my bowers,
    In this bright world away from strife;
  Which fills my soul with grateful praise,
    Which melts my heart with holy fire,
  Which wakes my song, inspires my lays,
    And quickens mind with pure desire;
  For sweet employ in works of love,
  To bless my soul with grace above--
  The flower, the star, or gem so fair,
  That I no want or sorrow share.


LINES

Addressed to Rev. T. J. SMITH, through S. H. LEWIS, Medium, March, 1851.

  Go ahead, look backward, never,
    ONWARD, be the CRY
  Fight truth’s battles--never, never,
    From the contest fly.
        Be thou ever looking upward,
          For the truth on high;
        Falter, faint not, in the struggle;
          Be your watchword, TRY.

  TRY for every thing that’s glorious,
    Be you good and true;
  Ever be your motto, progress--
    Ev’ry THING that’s new.
        Care not for the world’s applauding;
          Think of something higher,
        Strive to serve the heavenly Father;
          Preach, with holy fire.

  Holy spirits guard you ever,
    Keep you in the way;
  From the earth, your heart then sever--
    Wait the rising day--
        Ye shall see it, feel it, know it,
          Tell it to the world--
        Tell them ALL, that superstition
          From its throne is hurled.

                                    S. R. SMITH.


THE VOICE OF THE SPIRIT.

Blessed are the living who see the light of salvation. They shall be
as stars in the firmament, and shine forever and ever in the heavenly
kingdom. They shall not visit the tomb of the departed without hope,
nor mourn without consolation. They shall rejoice always in the hope of
heaven.

Hast thou been to my grave? There no voice responds to thy mourning
soul. Hast thou been weary with care? Thy care will not lift the burden
from thy spirit. Where, then, wilt thou go? Go where the sunlight is
unbroken by the intervening cloud of despair, and the song thou wilt
hear, will be the song thou dost love.

  Go, sister, not declining,
    Till thy weary work is done;
  Go, when thy soul is pining,
    Oft, and bow before the throne
  Of mercy, never tiring,
    Of goodness forever free;
  And let thy mind admiring,
    Be warmed with charity:
  There offer thy oblation,
    Where misfortune claims thy aid
  There seek the great salvation,
    As thou and I oft have prayed.


LINES

TO A FRIEND FROM THE SECOND SPHERE.

  Thou art weary, my friend, with earth’s fading toys;
  Thou hast felt not the love of wisdom’s pure joys,
  Nor seen the bright sunshine, in mercy untold,
  Unfolding a beauty more precious than gold;
  For the clear stream of truth rolls sweetly along,
  Like notes on the wave of the seraphim’s song:
  The minds I behold, are the friends I admire,
  And the love which I feel, my soul doth inspire:
  The song I have heard, is a song known to me,
  More welcome its notes than the flute’s dulcet key:
  More wondrous the wisdom, disclos’d by the star,
  Revolving ’mid circles of systems afar,
  Than the moonlight of mind, with works evermore
  Conflicting with nature on error’s dark shore;
  Or the dream of thy mind, or the fear of the knell,
  Which comes to thy soul from the sad, tolling bell.
  Away, far away, from my beautiful bower,
  Thy strength thou art wasting with thy weary hour,
  Where the sweet song of heaven dispels not thy fear,
  Nor the angels of mercy away chase thy tear;
  Though one thou hast lov’d with the love of true joy,
  Would welcome thee upward to sweeter employ.
  Away then, dear friend, away with thy sadness,
  The bright morning dawns with hope of true gladness;
  And the one thou hast lov’d is not far away;
  But is near thee to bless, by night and by day.

The following article was written by a spirit, with the hand of Mrs.
CHARLOTTE M. CAVAN, of this city, who has kindly consented to its
publication. The spirit designed to make her speak as she felt, and to
represent her condition.


A VOICE FROM THE SPIRIT LAND.

  I hear a voice, ’tis sweet withal--
    Far sweeter than Æolian lyre;
  Gentle its murmurs on me fall,
    In harmonies that never tire.
  I know that voice, my inmost soul
    Answers in quick response to thine;
  Deep are the harmonies that roll,
    When thy fond spirit enters mine.
  For worlds of wealth, I would not give
    The wisdom I receive from thee;
  Thou bidst me to be pure, and live
    Worthy of one whose spirit’s free;
  For what is death? ’tis but a life--
    The dawning of a new born day;
  With immortality ’tis rife--
    A bliss that can not pass away.
  Then gently speak, and touch my hand;
    Give me more light and truth divine;
  And, when at last the spirit land,
    Unfolds this waiting soul of mine,
  Thou’lt be the first to welcome me--
    To lure my raptur’d spirit higher;
  To show me those I long to see,
    And tune for me thy angel lyre.




FOOTNOTES:

[A] When one head controls another, the one controlled has been
beheaded.




TRANSCRIBER’S NOTES:


  Italicized text is surrounded by underscores: _italics_.

  Obvious typographical errors have been corrected.

  Inconsistencies in hyphenation have been standardized.

  Archaic or variant spelling has been retained.

  The cover image for this eBook was created by the transcriber using
    the original cover and is entered into the public domain.