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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..2d3d064 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #69464 (https://www.gutenberg.org/ebooks/69464) diff --git a/old/69464-0.txt b/old/69464-0.txt deleted file mode 100644 index cc73b35..0000000 --- a/old/69464-0.txt +++ /dev/null @@ -1,9230 +0,0 @@ -The Project Gutenberg eBook of Light from the spirit world, by -Charles Hammond - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Light from the spirit world - The pilgrimage of Thomas Paine and others to the seventh circle - in the spirit world - -Authors: Charles Hammond - Thomas Paine - -Release Date: December 3, 2022 [eBook #69464] - -Language: English - -Produced by: Emmanuel Ackerman, David E. Brown, and the Online - Distributed Proofreading Team at https://www.pgdp.net (This - file was produced from images generously made available by - The Internet Archive) - -*** START OF THE PROJECT GUTENBERG EBOOK LIGHT FROM THE SPIRIT -WORLD *** - - - - - - - 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. - -*** END OF THE PROJECT GUTENBERG EBOOK LIGHT FROM THE SPIRIT -WORLD *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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Hammond—A Project Gutenberg eBook - </title> - <link rel="icon" href="images/cover.jpg" type="image/x-cover"> - <style> - -body { - margin-left: 10%; - margin-right: 10%; -} - - h1,h2,h3 { - text-align: center; - clear: both; -} - -p { - margin-top: .51em; - text-align: justify; - margin-bottom: .49em; -} - -hr { - width: 33%; - margin-top: 2em; - margin-bottom: 2em; - margin-left: 33.5%; - margin-right: 33.5%; - clear: both; -} - -hr.tb {width: 45%; margin-left: 27.5%; margin-right: 27.5%;} -hr.chap {width: 65%; margin-left: 17.5%; margin-right: 17.5%;} -@media print { hr.chap {display: none; visibility: hidden;} } - -.hangingindent {text-indent: -1em; } - -div.chapter {page-break-before: always;} -h2.nobreak {page-break-before: avoid;} - -.pagenum { - position: absolute; - left: 92%; - font-size: smaller; - text-align: right; - font-style: normal; - font-weight: normal; - font-variant: normal; - text-indent: 0; -} - -.blockquot { - margin-left: 17.5%; - margin-right: 17.5%; -} - -.x-ebookmaker .blockquot { - margin-left: 7.5%; - margin-right: 7.5%; -} - -.center {text-align: center;} - -.right {text-align: right;} - -.smcap {font-variant: small-caps;} - -.allsmcap {font-variant: small-caps; text-transform: lowercase;} - -.ph1 {text-align: center; font-size: large; font-weight: bold;} - -div.titlepage {text-align: center; page-break-before: always; page-break-after: always;} -div.titlepage p {text-align: center; font-weight: bold; line-height: 1.5; margin-top: 2em;} - -.xxxlarge {font-size: 250%;} -.xxlarge {font-size: 175%;} -.large {font-size: 125%;} -.small {font-size: 60%;} - -.caption {font-weight: bold; text-align: center;} - -.x-ebookmaker .hide {display: none; visibility: hidden;} - -.figcenter { - margin: auto; - text-align: center; - page-break-inside: avoid; - max-width: 100%; -} - -img { - max-width: 100%; - height: auto; - vertical-align: middle; -} - -.footnote {margin-left: 20%; margin-right: 10%; font-size: 0.9em;} - -.footnote .label {position: absolute; right: 75%; text-align: right;} - -.fnanchor { - vertical-align: super; - font-size: .8em; - text-decoration: - none; -} - -.poetry-container {text-align: center;} -.poetry {display: inline-block; text-align: left;} -.poetry .verse {text-indent: -2.5em; padding-left: 3em;} -.poetry .stanza {margin: 1em auto;} -.poetry .indent {text-indent: 1.5em;} -.poetry .indent3 {text-indent: 3.5em;} -.poetry .indent4 {text-indent: 4.5em;} -.poetry .verseright { text-align: right;} -.poetry .first {text-indent: -3em; padding-left: 3em;} -.poetry .center {text-align: center;} -@media print { .poetry {display: block;} } -.x-ebookmaker .poetry {display: block; margin-left: 2em;} - -.transnote {background-color: #E6E6FA; - color: black; - font-size:smaller; - margin-left: 17.5%; - margin-right: 17.5%; - padding: 1em; - margin-bottom: 1em; - font-family:sans-serif, serif; } - -</style> -</head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Light from the spirit world, by Charles Hammond</p> -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Title: Light from the spirit world</p> -<p style='display:block; margin-left:2em; text-indent:0; margin-top:0; margin-bottom:1em;'>The pilgrimage of Thomas Paine and others to the seventh circle in the spirit world</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Authors: Charles Hammond</p> -<p style='display:block; margin-top:0; margin-bottom:0; margin-left:2em;'>Thomas Paine</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: December 3, 2022 [eBook #69464]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>Produced by: Emmanuel Ackerman, David E. Brown, and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK LIGHT FROM THE SPIRIT WORLD ***</div> - -<div class="figcenter hide"><img src="images/coversmall.jpg" width="450" alt=""></div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<div class="figcenter"><img src="images/title_page.jpg" alt=""></div> -</div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="titlepage"> -<h1><span class="small">LIGHT FROM THE SPIRIT WORLD.</span></h1> - -<div class="figcenter"><img src="images/title_page_line_top.jpg" alt=""></div> - -<p><span class="large">THE</span><br> - -<span class="xxlarge">PILGRIMAGE</span><br> - -OF<br> - -<span class="xxxlarge">THOMAS PAINE,</span><br> - -AND OTHERS,<br> - -<span class="xxlarge">TO THE SEVENTH CIRCLE</span><br> - -IN<br> - -<span class="xxlarge">THE SPIRIT WORLD.</span></p> - -<div class="figcenter"><img src="images/title_page_line_mid.jpg" alt=""></div> - -<p><span class="large">REV. C. HAMMOND, Medium.</span></p> - -<p>FOURTH <img src="images/title_page_logo.jpg" alt=""> THOUSAND.</p> - -<p><span class="large">ROCHESTER:</span><br> -D. M. DEWEY, ARCADE HALL.</p> - -<div class="figcenter"><img src="images/title_page_line.jpg" alt=""></div> -<p>NEW-YORK, FOWLER & WELLS, AND J. S. REDFIELD.<br> -BOSTON, BELA MARSH, AND B. B. MUSSEY & CO.<br> -1852.</p> -</div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p class="center"> -Entered according to Act of Congress, by<br> -<br> -CHARLES HAMMOND,<br> -<br> -In the Clerk’s Office of the District Court of the United States, for<br> -the Northern District of New-York, March 5th, 1852.<br> -<br> -PRINTED BY LEE, MANN & CO., AMERICAN BUILDING.<br> -<br> -STEREOTYPED BY J. W. BROWN.<br> -Rochester, N. Y.</p> -</div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_iii">[iii]</span> - -<h2 class="nobreak">CONTENTS.</h2> -</div> - -<div class="blockquot"> -<div class="hangingindent"> -<p class="ph1">CHAPTER I.</p> - -<p>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 <a href="#Page_13">13</a> to page <a href="#Page_27">27</a>.]</p> - -<p class="ph1">CHAPTER II.</p> - -<p>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<span class="pagenum" id="Page_iv">[iv]</span> -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 <a href="#Page_27">27</a> to page <a href="#Page_52">52</a>.]</p> - -<p class="ph1">CHAPTER III.</p> - -<p>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 <a href="#Page_52">52</a> to page <a href="#Page_64">64</a>.]</p> - -<p class="ph1">CHAPTER IV.</p> - -<p>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 <a href="#Page_64">64</a> to page <a href="#Page_102">102</a>.]</p> - -<p><span class="pagenum" id="Page_v">[v]</span></p> - -<p class="ph1">CHAPTER V. - -<p>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 <a href="#Page_102">102</a> to page <a href="#Page_110">110</a>.]</p> - -<p class="ph1">CHAPTER VI.</p> - -<p>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 <a href="#Page_110">110</a> to page <a href="#Page_126">126</a>.]</p> - -<p class="ph1">CHAPTER VII.</p> - -<p>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 <a href="#Page_126">126</a> -to page <a href="#Page_144">144</a>.]</p> - -<p class="ph1">CHAPTER VIII.</p> - -<p>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 <a href="#Page_144">144</a> to page <a href="#Page_165">165</a>.]</p> - -<p class="ph1">CHAPTER IX.</p> - -<p>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<span class="pagenum" id="Page_vi">[vi]</span> -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 <a href="#Page_165">165</a> to page <a href="#Page_186">186</a>.]</p> - -<p class="ph1">CHAPTER X.</p> - -<p>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 <a href="#Page_186">186</a> to page <a href="#Page_235">235</a>.]</p> - -<p class="ph1">CHAPTER XI.</p> - -<p>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. <a href="#Page_235">235</a> to p. <a href="#Page_259">259</a>.]</p> -</div></div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_vii">[vii]</span> - -<h2 class="nobreak">PREFACE.</h2> -</div> - -<p><span class="smcap">Agreeably</span> 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.</p> - -<p>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<span class="pagenum" id="Page_viii">[viii]</span> -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.</p> - -<p>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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_ix">[ix]</span> -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.</p> - -<p>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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_x">[x]</span> -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.</p> - -<p>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.</p> - -<p class="right">C. HAMMOND.</p> - -<p><span class="smcap">Rochester</span>, March, 1852.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_xi">[xi]</span> - -<h2 class="nobreak">DIAGRAM,<br> - -<span class="small">REPRESENTING THE DIFFERENT CIRCLES AND SPHERES</span><br> - -<small>IN THE SPIRIT WORLD.</small></h2> -</div> - -<div class="figcenter"><img src="images/i011.jpg" alt=""></div> - -<p class="caption">[EXPLANATION.]</p> - -<div class="poetry-container"> -<div class="poetry"> -<p>1. Wisdom, wholly selfish, or seeking selfish good.</p> - -<p>2. Wisdom, controlled by popular opinion.</p> - -<p>3. Wisdom, independent of popularity, but not perfect.</p> - -<p>4. Wisdom, which seeks others’ good and not evil.</p> - -<p>5. Wisdom, in purity, or a circle of Purity.</p> - -<p>6. Wisdom, in perfection to prophecy.</p> - -<p>7. Wisdom, to instruct all others of less wisdom.</p> -</div></div> - -<span class="pagenum" id="Page_xii">[xii]</span> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_13">[13]</span> - -<h2 class="nobreak">CHAPTER I.<br> - -<small>SICKNESS, DEATH, AND BURIAL OF THOMAS PAINE.</small></h2> -</div> - -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">In</span> 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.”</p> - -<p>“What do you require?” said the doctor.</p> - -<p>“Only that my body be decently interred,” I responded.</p> - -<p><span class="pagenum" id="Page_14">[14]</span>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<span class="pagenum" id="Page_15">[15]</span> -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.</p> - -<p>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.</p> - -<p>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.”</p> - -<p>“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.</p> - -<p><span class="pagenum" id="Page_16">[16]</span>“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.</p> - -<p>“Indeed, your voice I know; I know all; but what -are you?” may I ask.</p> - -<p>“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.”</p> - -<p>“A spirit! a spirit!” I said in amazement.</p> - -<p>“Yes, a spirit, a spirit you mourned as dead, is with -you.”</p> - -<p>“Is it possible? it is not—no, it is not.”</p> - -<p>“It is possible. Never question what you know, -Thomas.”</p> - -<p>“I doubt not my senses, but my sight.”</p> - -<p>“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.”</p> - -<p>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,<span class="pagenum" id="Page_17">[17]</span> -that the Almighty should call him to a new sphere, he did -not seem to comprehend.</p> - -<p>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?”</p> - -<p>T. Can he dispute what he shall see and hear?</p> - -<p>C. And did not <i>you</i> 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.”</p> - -<p>T. And will he, a believer in spirits, do the same?</p> - -<p>C. He will not deny spirits, neither will he admit what -he sees.</p> - -<p>T. Why?</p> - -<p>C. He will say, as you said, “I doubt my sight.”</p> - -<p>T. But will a believer in revelation doubt, as I doubted?</p> - -<p>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.</p> - -<p>T. Who, then, are believers?</p> - -<p>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.</p> - -<p>The minister concluded his service, and my body was<span class="pagenum" id="Page_18">[18]</span> -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.”</p> - -<p>I left them, and said, “How long shall it be to the end -of these wonders?”</p> - -<p>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.”</p> - -<p>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<span class="pagenum" id="Page_19">[19]</span> -divine Being, whose name and mercies I had derided in -my weakness and ignorance.</p> - -<p>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.</p> - -<p>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.”</p> - -<p>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.</p> - -<p>In the mean time, my companion stood by my side, -and we both instantly obeyed. The angel mother led our<span class="pagenum" id="Page_20">[20]</span> -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.”</p> - -<p>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.”</p> - -<p>“Do you see,” said my mother, “that nature is true to -human good, while ignorance conceals her worth?”</p> - -<p>“I see,” replied my companion, and we went away.</p> - -<p>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?”</p> - -<p>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.”</p> - -<p>T. But will not a day come when spirits can unfold -to mind in the body the wonders of this sphere?</p> - -<p>M. When minds emerge from the darkness of their -superstition, and spirits can control, without wrong to the<span class="pagenum" id="Page_21">[21]</span> -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.</p> - -<p>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?”</p> - -<p>“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?”</p> - -<p>“Very true,” I replied; “but why do they not see as -spirits see?”</p> - -<p>“Our vision is not as theirs; when we see, it is because<span class="pagenum" id="Page_22">[22]</span> -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<span class="pagenum" id="Page_23">[23]</span> -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.”</p> - -<p>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.”</p> - -<p>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<span class="pagenum" id="Page_24">[24]</span> -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.”</p> - -<p>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.”</p> - -<p>“Then we will not stay long,” I replied.</p> - -<p>“No longer than you wish,” she rejoined.</p> - -<p>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.</p> - -<p>“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.”</p> - -<p>“And why do you think so?” said the servant.</p> - -<p>“Because he was a very wicked man,” said the minister.</p> - -<p>“Are not all men wicked,” she faintly uttered?</p> - -<p>M. Yes: but you know there is a sin unto death, for -which even Christians are not permitted to pray.</p> - -<p><span class="pagenum" id="Page_25">[25]</span>S. Did Paine commit that sin which is unto death?</p> - -<p>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.”</p> - -<p>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?”</p> - -<p>I responded, by a gentle impression on her mind, “He -will judge others, but not as he judges himself.”</p> - -<p>“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.”</p> - -<p>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<span class="pagenum" id="Page_26">[26]</span> -no impurity can be seen, and where you may bathe in -water without shore or bound.”</p> - -<p>“But where do we go?” I inquired.</p> - -<p>“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.”</p> - -<p>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,</p> - -<p class="right">THOMAS PAINE.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_27">[27]</span> - -<h2 class="nobreak">CHAPTER II.<br> - -<small>INTERVIEW WITH WM. PENN, AND PAINE’S CONVERSION.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">When</span> 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.</p> - -<p><span class="pagenum" id="Page_28">[28]</span>“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.”</p> - -<p><span class="smcap">Thomas.</span> And do I not now see more than I can -comprehend?</p> - -<p><span class="smcap">William.</span> 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.</p> - -<p>T. Indeed, this is none other than William Penn—the -mind who never drew a sword to gain a victory, or repel -an enemy.</p> - -<p>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.</p> - -<p>T. But my weapons were not malicious.</p> - -<p>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<span class="pagenum" id="Page_29">[29]</span> -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.</p> - -<p>T. I see my error; but how could I see otherwise than -I did, when in the body?</p> - -<p>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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_30">[30]</span> -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.</p> - -<p>T. But we must take things as they are, and govern -them accordingly.</p> - -<p>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,<span class="pagenum" id="Page_31">[31]</span> -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.</p> - -<p>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?</p> - -<p>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<span class="pagenum" id="Page_32">[32]</span> -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.</p> - -<p>T. But will not your precept lead the ignorant to expect -forbearance, and abuse your generosity?</p> - -<p>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<span class="pagenum" id="Page_33">[33]</span> -could slay them without remorse. Canst thou explain the -reason?</p> - -<p>T. The reason explains itself. I know you was successful; -but was not your success owing to your well regulated -treaty stipulations?</p> - -<p>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?</p> - -<p>T. No: but when savages invade, or tyrants oppress, -I would resist their misrule.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_34">[34]</span> -workmanship, and clear as crystal. When we reached -the arch-way, he said:</p> - -<p>“Friend: Art thou prepared to do the work required -of thee by the Master of this building?”</p> - -<p>T. And what is that work I am required to do?</p> - -<p>W. Enter upon thy apprenticeship, and obey thy -Master.</p> - -<p>T. That I will do, in all reasonable commands.</p> - -<p>W. But thy reason is not required, till thou art instructed -by the Master to reason with wisdom to guide thee.</p> - -<p>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:</p> - -<p>“Whence comest thou?”</p> - -<p>My guide responded, “From Edom.”</p> - -<p><span class="smcap">Workman.</span> Hast thou brought a stranger with thee?</p> - -<p><span class="smcap">Guide.</span> A stranger has called to serve as an apprentice -in thy charge.</p> - -<p>W. Hast thou examined the passports, and dost thou -know his integrity?</p> - -<p>G. I have examined all, and find him worthy of our -confidence.</p> - -<p>W. Then, wilt thou proceed to the station where wisdom -will be unfolded, and his duties and obligations made -known.</p> - -<p>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,<span class="pagenum" id="Page_35">[35]</span> -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.</p> - -<p>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.”</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_36">[36]</span> -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.”</p> - -<p>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.</p> - -<p>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.”</p> - -<p>My guide then said, “Understandest thou what thou -seest?”</p> - -<p>What will you say, I inquired of Justice?</p> - -<p>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<span class="pagenum" id="Page_37">[37]</span> -canst aid others as I will aid thee.” Let him want nothing, -and justice to thy needy friend will be satisfied.</p> - -<p>T. What is Wisdom?</p> - -<p>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.</p> - -<p>T. What is Progression?</p> - -<p>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.</p> - -<p>T. What is Order?</p> - -<p>G. Order is law. Law is immutable and universal.<span class="pagenum" id="Page_38">[38]</span> -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.</p> - -<p>T. What is Harmony?</p> - -<p>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.</p> - -<p>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.</p> - -<p>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?</p> - -<p>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<span class="pagenum" id="Page_39">[39]</span> -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.</p> - -<p>T. But when shall these sayings come to pass?</p> - -<p>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.</p> - -<p>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.”</p> - -<p>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.”</p> - -<p>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.<span class="pagenum" id="Page_40">[40]</span> -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.</p> - -<p>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.”</p> - -<p>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,<span class="pagenum" id="Page_41">[41]</span> -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?”</p> - -<p>T. Thou wilt find thy servant faithful in all things. -But may I know my Master?</p> - -<p>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.</p> - -<p>T. When we serve one another, we are servants, I -suppose.</p> - -<p>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?</p> - -<p>T. I see. He cries, “Many in one.” Many may be -one, and one many.</p> - -<p><span class="pagenum" id="Page_42">[42]</span>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.</p> - -<p>T. What rule will make him, thou hast called Master, -a master over the workmen?</p> - -<p>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.</p> - -<p>T. Can I not wrong nature and myself?</p> - -<p>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<span class="pagenum" id="Page_43">[43]</span> -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.</p> - -<p>T. But what must I do with these implements of industry?</p> - -<p>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.</p> - -<p>T. Have I no one to commend me, but these tokens -of my profession?</p> - -<p>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.</p> - -<p>T. When I go hence, unto whom shall I go?</p> - -<p>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<span class="pagenum" id="Page_44">[44]</span> -thy works, so that the whole building of God may resound -with shouts of joy.</p> - -<p>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.”</p> - -<p>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.”</p> - -<p>As he arose, a mind said to me, “Kneel.”</p> - -<p>“Why so?” I inquired.</p> - -<p>“This is the order when he speaks.”</p> - -<p>I knelt, and he proceeded: “Thomas, wouldst thou -understand more of the mysteries of this company?”</p> - -<p>I responded, “What is useful, I would not refuse.”</p> - -<p>P. Open then the book, and read.</p> - -<p>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> - -<p>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<span class="pagenum" id="Page_45">[45]</span> -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.</p> - -<p>T. How then am I to understand this book?</p> - -<p>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?</p> - -<p>T. I need no explanation of that passage.</p> - -<p>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.</p> - -<p>T. I accept the offering, and trust I shall prove myself<span class="pagenum" id="Page_46">[46]</span> -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> - -<p>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.</p> - -<p>T. And from whom may I receive what is lacking?</p> - -<p>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.</p> - -<p>The guide said, “Follow me.”</p> - -<p>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.</p> - -<p>G. Why dost thou rest? Art thou weary with thy -progress?</p> - -<p>T. I am not weary, friend, but my mind is lost in the -grandeur.</p> - -<p>G. Thou hast well said. Remember, now, that thy<span class="pagenum" id="Page_47">[47]</span> -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.</p> - -<p>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.”</p> - -<p>I received the white stone with the new name therein, -and when I saw the name, I wondered at its meaning.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_48">[48]</span> -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.’”</p> - -<p>T. Am I then to be called by a new name?</p> - -<p>M. Thou shalt be called by this circle a new name, -which thou seest in the white stone thou hast received.</p> - -<p>T. And wilt thou read the new name?</p> - -<p>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.</p> - -<p>T. But should I retain my old name when I converse -with other circles?</p> - -<p>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.</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_49">[49]</span>M. Thou wilt proceed to the High Priest of this circle, -who will answer thy question.</p> - -<p>The guide conducted me again to the chair of the High -Priest, who said:</p> - -<p>“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.”</p> - -<p>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.</p> - -<p>“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<span class="pagenum" id="Page_50">[50]</span> -is satisfaction with reward; and when thou goest -hence, thy reward will be with thee forevermore. Thou -wilt now rest with us.”</p> - -<p>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.</p> - -<p>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.”</p> - -<p>T. My pleasure is to do as thou hast said. I will not -refuse thy command.</p> - -<p>G. No; as it is thy will.</p> - -<p>T. As it is thine also.</p> - -<p>“As it is of this circle,” said the Master.</p> - -<p><span class="pagenum" id="Page_51">[51]</span>“Even so, Amen,” responded the High Priest.</p> - -<p>“Friends, when ye shall return, bring your friend, -without money and without price.”</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_52">[52]</span> - -<h2 class="nobreak">CHAPTER III.<br> - -<small>THE LANDLORD AND THE COTTAGE MANIAC.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">There</span> 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?”</p> - -<p>I replied in the affirmative.</p> - -<p>“To the house of need, then will we go,” said he.</p> - -<p>When we reached the cottage, I saw the mind was -frantic with despair.</p> - -<p>G. Yea; and thou seest the cause.</p> - -<p>T. Truly, but who shall believe our report?</p> - -<p>G. Thou wilt not say, but do as thou canst to aid.</p> - -<p><span class="pagenum" id="Page_53">[53]</span>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.</p> - -<p>“There is wretchedness here,” said my companion.</p> - -<p>T. Truly; but what can we do to mitigate the evil?</p> - -<p>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.</p> - -<p>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?<span class="pagenum" id="Page_54">[54]</span> -It is the misfortune of some to be poor, and what is their -misfortune is not my fault.”</p> - -<p>“What can we do?” said my assistant.</p> - -<p>“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.”</p> - -<p>“Even so,” said he.</p> - -<p>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:</p> - -<p>“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.</p> - -<p>“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.”</p> - -<p>“Would it not be better to get a doctor, my lord?”</p> - -<p>“It is of no use to get a physician now; it is too late: -To-morrow will end all his troubles,” replied the landlord.</p> - -<p>“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?”</p> - -<p>“Thou hearest that lament,” said my associate.</p> - -<p>“I hear. Shall we despair? Never, while human woes -require our aid. Never, until success attend our efforts,” -said I.</p> - -<p><span class="pagenum" id="Page_55">[55]</span>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.</p> - -<p>“What is that?” said he.</p> - -<p>The wife, whose name was Mary, said, “I see nothing.”</p> - -<p>The same noise was repeated.</p> - -<p>“Do you hear that?” said the nobleman.</p> - -<p>“Yes; I hear a rattle of the window,” replied Mary.</p> - -<p>“That was not the window,” said he.</p> - -<p>Stepping to the window, he placed his hand upon it, -and said, “The window is firm, perhaps it was the old -iron.”</p> - -<p>When we saw his attention drawn another way, the -sound was again produced.</p> - -<p>“It is that iron,” said he; “but what moves it?”</p> - -<p>“I don’t know,” said Mary; “it will soon rattle again, -perhaps.”</p> - -<p>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.”</p> - -<p>M. Oh, my worthy lord; do not—I shall be afraid -of seeing ghosts, when I am alone.</p> - -<p>L. Pshaw; a ghost never made that noise.</p> - -<p>M. What then?</p> - -<p>It was not more than a second before the iron was uplifted -about a foot, and fell on the floor.</p> - -<p><span class="pagenum" id="Page_56">[56]</span>“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.”</p> - -<p>“You do not suppose the devil will do good?” said -Mary.</p> - -<p>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.”</p> - -<p>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.</p> - -<p>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?</p> - -<p>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?”</p> - -<p>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?”</p> - -<p>The well known rattle responded.</p> - -<p>“Perhaps,” said he, “it will be well to call the doctor.”</p> - -<p>“Rattle, rattle,” was the response.</p> - -<p>“Now, there must be intelligence some where to produce<span class="pagenum" id="Page_57">[57]</span> -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.”</p> - -<p>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.”</p> - -<p>“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.”</p> - -<p>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.”</p> - -<p>“Hush, my child! you will disturb your father. He -must have rest before the doctor comes.”</p> - -<p>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<span class="pagenum" id="Page_58">[58]</span> -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.”</p> - -<p>“I will send one of his comrades,” said the nobleman.</p> - -<p><span class="smcap">Doctor.</span> Then I will write down the prescription.</p> - -<p>L. That will be unnecessary, because he can not read.</p> - -<p>D. And can not this woman read?</p> - -<p>M. No, sir; my parents were poor, and I was not sent -to school.</p> - -<p>“It is important,” said the doctor “that this prescription -be strictly adhered to. The least deviation may prove -fatal to his recovery.”</p> - -<p>“I can remember all,” replied Mary.</p> - -<p>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?”</p> - -<p>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.</p> - -<p>M. Would it not be well to ask the curate to pray?</p> - -<p><span class="pagenum" id="Page_59">[59]</span>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.</p> - -<p>M. Not at home!</p> - -<p>D. Yes; at home, God will answer, as here.</p> - -<p>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.</p> - -<p>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,<span class="pagenum" id="Page_60">[60]</span> -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.”</p> - -<p>Such were the silent meditations of a soul, surcharged -with grief, as we witnessed at the cottage of a laborer.</p> - -<p>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:</p> - -<p>“Mother, what shall we do now, my dear father is put -in the ground?”</p> - -<p>“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.”</p> - -<p>J. Will he never come home again?</p> - -<p>M. No; he can not come back here, James.</p> - -<p>J. Will he stay there in the earth, mother?</p> - -<p>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.</p> - -<p>J. Has father gone to heaven?</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_61">[61]</span>J. How long will he wait, mother?</p> - -<p>M. I don’t know, my son.</p> - -<p>J. Where will he wait?</p> - -<p>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.</p> - -<p>When two days had passed, the wife and children were -conveyed to the alms house. The overseer said to Mary:</p> - -<p>O. Is your father living?</p> - -<p>M. No, sir, he has been dead about three years.</p> - -<p>O. Did he leave any property?</p> - -<p>M. I was not at home when he died, but I heard he -died in the hospital.</p> - -<p>O. In what hospital?</p> - -<p>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.</p> - -<p>O. At what battle was he wounded?</p> - -<p>M. I never knew the place, but it seems to me more -like Waterloo than any other name.</p> - -<p>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?”</p> - -<p>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<span class="pagenum" id="Page_62">[62]</span> -of cruelty. It is oppression without acquiescence, or -reward for labor, by contract.</p> - -<p>Not receiving a clear solution of my inquiry, I asked, -“What is the difference between voluntary and involuntary -slavery.”</p> - -<p>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.</p> - -<p>T. But do not the circumstances of the poor in Europe, -coerce them to contract for service, which other conditions -would not approve?</p> - -<p>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.</p> - -<p>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.</p> - -<p>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.</p> - -<p>T. Spare me, then, the sight!</p> - -<p>W. Hast thou not a heart to do good? And wilt thou -shrink from its performance, because the sight is unwelcome?</p> - -<p><span class="pagenum" id="Page_63">[63]</span>T. I will not shrink from my duty; for where duty -calls, there is my pleasure, my bliss, my heaven.</p> - -<p>W. Then, follow me.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_64">[64]</span> - -<h2 class="nobreak">CHAPTER IV.<br> - -<small>VISIT TO THE CASTLE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">He</span> 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.”</p> - -<p>C. What hast thou to do here?</p> - -<p>W. We have come to aid thee.</p> - -<p>C. Hast thou not learned, that we do not admit -strangers within these walls.</p> - -<p><span class="pagenum" id="Page_65">[65]</span>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.</p> - -<p>C. Deliverance! Who art thou that profferest deliverance -to the saints under my command?</p> - -<p>W. I am thy friend, and the friend of thy companions.</p> - -<p>C. How may I know thou art what thou sayest?</p> - -<p>W. By my works.</p> - -<p>C. Dost thou believe in the Bible?</p> - -<p>W. Thou wilt see my faith by my works.</p> - -<p>C. Thy works will not save a mind.</p> - -<p>W. What then will save?</p> - -<p>C. Believe in the Bible.</p> - -<p>W. Will a belief in the Bible save without works?</p> - -<p>C. A belief in the Bible will lead to good works, and -faith and good works will save.</p> - -<p>W. Thou hast said, believe in the Bible. Will that -belief save?</p> - -<p>C. Yes; because it will lead to good works.</p> - -<p>W. Does a belief in the Bible lead all who believe to -good works only?</p> - -<p>C. Thou art an infidel, and yet thou profferest deliverance -unto the people of God.</p> - -<p>W. Thou wilt not revile when thou obeyest our instruction.</p> - -<p>C. But ought not I to call thee by thy true name?</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_66">[66]</span>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.</p> - -<p>W. Thou wilt then disagree with thy Bible?</p> - -<p>C. Thou wilt allow an explanation of that passage, I -suppose?</p> - -<p>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?</p> - -<p>C. What prohibition?</p> - -<p>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?</p> - -<p>C. It is all infidelity to talk as thou dost.</p> - -<p>W. Thou sayest, then, that the words of the Bible are -infidelity?</p> - -<p>C. No; but when thou deniest the instrumentalities -of revelation, thou savorest the cause of infidelity.</p> - -<p>W. What instrumentalities does revelation require to -reveal itself?</p> - -<p>C. It requires an explanation.</p> - -<p>W. Is the explanation a revelation?</p> - -<p><span class="pagenum" id="Page_67">[67]</span>C. It is an explanation of dark passages in the Bible.</p> - -<p>W. Well, is an explanation of dark passages in the -Bible, a revelation from God?</p> - -<p>C. No; but it is essential to mind, in order to be saved.</p> - -<p>W. Is that essential to mind which does not agree -with itself, and contradicts what is revealed?</p> - -<p>C. A correct explanation is consistent, and does not -contradict itself, or the Bible.</p> - -<p>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?</p> - -<p>C. No; it gives it a different meaning, that is all.</p> - -<p>W. True; and that is what thou art forbidden to do.</p> - -<p>C. I will not submit my judgment to the control of -infidels. I see that thou wilt persist to aid infidelity.</p> - -<p>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.</p> - -<p>C. How so? I am not ashamed of the cross of Christ.</p> - -<p>W. Thou wilt not obey.</p> - -<p>C. I will obey what is just and reasonable, and wouldst -thou have me do more?</p> - -<p>W. Is the Bible just and reasonable?</p> - -<p>C. Truly.</p> - -<p>W. But thou wilt not obey that.</p> - -<p>C. Then, I am not a Christian.</p> - -<p>W. Well, hast thou said. But wilt thou not revile, -and wilt thou abide by the instruction of the Bible?</p> - -<p>C. I trust my all in that blessed book. When I gave -my heart to God, I resolved to live for his glory.</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_68">[68]</span>C. It is not. But who has reviled? Who has denied -his vows and revelation?</p> - -<p>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?</p> - -<p>C. I would consult my teacher, and exercise my reason.</p> - -<p>W. Who is thy teacher, and what is thy reason?</p> - -<p>C. That thou mayest explain.</p> - -<p>W. Thy teacher will not consent to any interference.</p> - -<p>C. Thou mayest explain, and I will counsel with him.</p> - -<p>W. Better that thou shouldst call him, and I will converse -with him before thee.</p> - -<p>C. The mind soon said, “He is here.”</p> - -<p>W. Thy teacher will explain.</p> - -<p>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.</p> - -<p>W. What world must he deny?</p> - -<p>T. He must deny all ungodliness, and all worldly-mindedness, -and pride. He must deny the world of -vanity and pleasure.</p> - -<p>W. He must not deny himself pleasure?</p> - -<p>T. Yes; he must deny himself the pleasures of sin -for a season, that he may inherit eternal life at the day of -judgment.</p> - -<p>W. Thou wilt not say he must deny himself the -pleasure of good?</p> - -<p><span class="pagenum" id="Page_69">[69]</span>T. No: but minds must deny what will do them much -harm.</p> - -<p>W. Will good do minds harm?</p> - -<p>T. The good of sin will curse the soul at the day of -judgment.</p> - -<p>W. Then, wilt thou inform me, why it would not be -better to call that good, evil?</p> - -<p>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.</p> - -<p>W. Will God gather his jewels together at the judgment -day?</p> - -<p>T. They will be gathered from one end of heaven to -the other.</p> - -<p>W. What will he do with them, when he has gathered -them together?</p> - -<p>T. He will place them at his right hand.</p> - -<p>W. Whom will he place on the left hand?</p> - -<p>T. The goats.</p> - -<p>W. Who are the goats?</p> - -<p>T. Infidels and unbelievers.</p> - -<p>W. Who are infidels and unbelievers?</p> - -<p>T. Those who deny revelation, and disobey God.</p> - -<p>W. Then all who deny revelation, and disobey God, -are infidels, or unbelievers?</p> - -<p>T. Yes.</p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_70">[70]</span>W. Thou mayest find still greater favor, if thou wilt -evacuate this castle, and receive the inspiration of nature.</p> - -<p>T. The inspiration of nature! What is the inspiration -of nature?</p> - -<p>W. It is what natural things impress on the mind.</p> - -<p>T. How can nature inspire?</p> - -<p>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.</p> - -<p>T. Then what is spirit but nature?</p> - -<p>W. Thou wilt answer, “what is not wisdom is nature.”</p> - -<p>T. Truly. That which has no wisdom is nature, and -that which has wisdom is spirit.</p> - -<p>W. Have thy words a spirit?</p> - -<p>T. They are the productions of a spirit.</p> - -<p>W. Is not nature the production of a spirit?</p> - -<p>T. Yea; and so are all things.</p> - -<p>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.</p> - -<p>T. But what wilt thou say of the Bible?</p> - -<p>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<span class="pagenum" id="Page_71">[71]</span> -things. Thou seest as thy mind hast been instructed, and -thou hast been instructed by others not wiser than thyself.</p> - -<p>T. But is not the Bible the standard of all truth?</p> - -<p>W. It is the standard only of its own truth.</p> - -<p>T. Must not all other revelation yield to its authority, -when contradictory statements appear?</p> - -<p>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?</p> - -<p>T. I have not found any contradiction of my faith.</p> - -<p>W. Hast thou found any contradiction of thy practice?</p> - -<p>T. I will not answer thy question.</p> - -<p>W. Is it not important to practice our faith?</p> - -<p>T. It is.</p> - -<p>W. Why, then, dost thou refuse to answer my question?</p> - -<p>T. Because I will not.</p> - -<p>W. But why will you not?</p> - -<p>T. Then, thou wouldst claim an exception to my cause.</p> - -<p>W. I claim only consistency.</p> - -<p>T. Am I inconsistent?</p> - -<p>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.</p> - -<p>T. Who art thou?</p> - -<p>W. I am thy friend.</p> - -<p>T. How may I know thee to be my friend?</p> - -<p>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.</p> - -<p>T. Thou wilt prove what thou hast said. I will not receive<span class="pagenum" id="Page_72">[72]</span> -a doctrine, until I see what evidence it has for its -support.</p> - -<p>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.</p> - -<p>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.</p> - -<p>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?</p> - -<p>T. The law of God will show thee.</p> - -<p>W. Show me what?</p> - -<p>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.</p> - -<p>W. Thou wilt not answer.</p> - -<p>T. I say, that God does not afflict the wicked as he -does the righteous.</p> - -<p>W. For what reason, and by what law, is this injustice -continued?</p> - -<p>T. By the law of God, of course.</p> - -<p>W. Is that law eternal?</p> - -<p><span class="pagenum" id="Page_73">[73]</span>W. Then, why will not the righteous, as thou callest -thyself, eternally suffer, and the wicked escape their -wretchedness?</p> - -<p>T. That is infidelity. We must make the Bible our -standard.</p> - -<p>W. Wilt thou say, the Bible contradicts reason?</p> - -<p>T. Reason is carnal.</p> - -<p>W. How dost thou know?</p> - -<p>T. Because the Bible says so.</p> - -<p>W. Wilt thou read it for my instruction?</p> - -<p>T. I will say, that is the meaning of the passage.</p> - -<p>W. How do you know?</p> - -<p>T. How do I know any thing?</p> - -<p>W. By thy reason.</p> - -<p>T. Well, my reason tells me, that is the meaning.</p> - -<p>W. Dost thou presume to use carnal reason to interpret -the Bible, so as to favor thy views?</p> - -<p>T. My reason is not carnal; I have been regenerated -by the atonement of Christ.</p> - -<p>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?</p> - -<p>T. I see thou wilt cavil with the word of God.</p> - -<p>W. Not with the word of God, friend; but with thy -saying. How may I know thou art correct?</p> - -<p>T. Have I not said, by the standard of the Bible.</p> - -<p>W. Thou hast said well; but thou askest another -standard, which is thy interpretation by thy reason.</p> - -<p>T. Wouldst thou, then, have me lay aside my reason?</p> - -<p>W. No; but I would have thee exercise it; and, when<span class="pagenum" id="Page_74">[74]</span> -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.</p> - -<p>T. How so?</p> - -<p>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.</p> - -<p>T. Thou wilt not satisfy me, that the wicked are -troubled as other men are.</p> - -<p>W. Thou wilt not, then, be satisfied with thy standard?</p> - -<p>T. Yes; but thou wilt take it altogether, and not in -parts.</p> - -<p>W. Take it as thou wilt, only take it as it is, without -thy interpretation superadded.</p> - -<p>T. Why wouldst thou deny interpretation?</p> - -<p>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<span class="pagenum" id="Page_75">[75]</span> -truth, and aid thy fellow servants to do what nature and -reason imperatively demand.</p> - -<p>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.”</p> - -<p>“But who is wise to understand the wisdom of that -castle?” I replied.</p> - -<p>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.</p> - -<p>T. When I was instructed, I was not as they are.</p> - -<p>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.</p> - -<p>T. They would see more, were it not for the walls -which enclose them.</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_76">[76]</span>T. But, when we go to instruct them, it surprises me, -that they should resist the facts which are presented to -them.</p> - -<p>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.</p> - -<p>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.”</p> - -<p>I saw a cloud of witnesses beheaded<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[A]</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.</p> - -<p><span class="pagenum" id="Page_77">[77]</span>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.</p> - -<p>T. Ought not the circle to obey the Scriptures?</p> - -<p>M. They ought to do their duty, and that duty is -made plain by its own covenant obligations.</p> - -<p>T. How can our covenant obligations contradict the -Scriptures?</p> - -<p>M. They do not.</p> - -<p>T. How do we fulfil our covenant obligations, unless -we meet the arguments of heretics?</p> - -<p>M. Who has made you a heretic?</p> - -<p>T. I wish to know what should be done, when heretics -offer the Bible against our views. I am not a heretic.</p> - -<p>M. But you recognize their doctrine, else, why ask -about our covenant obligations with heretics?</p> - -<p>T. I suppose we ought to do something to meet their -objections.</p> - -<p>M. Well, the way to meet them is not to reply to them.</p> - -<p>T. That will not do them any good. They will soon -say we are afraid of them.</p> - -<p>M. They will say any thing to encourage infidelity.</p> - -<p>T. They will quote Scripture to oppose us.</p> - -<p>M. Yes, and so will the devil.</p> - -<p>T. Then what must be done?</p> - -<p>M. Have I not told you—do nothing—say nothing?</p> - -<p>T. Will that remove the wrong of their opposition?</p> - -<p><span class="pagenum" id="Page_78">[78]</span>M. The wrong is of their own choice.</p> - -<p>T. Is not the right also?</p> - -<p>M. That is a heretical notion. I see you have suffered -already from your conversation with them.</p> - -<p>T. How have I suffered?</p> - -<p>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.</p> - -<p>T. The unconverted will oppose. Is not that bearing -the cross?</p> - -<p>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.</p> - -<p>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.”</p> - -<p>“What wheel?” said I.</p> - -<p>“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?”</p> - -<p>“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.”</p> - -<p>“What,” said I, “do you call that main wheel, William?”</p> - -<p><span class="pagenum" id="Page_79">[79]</span>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.</p> - -<p>T. Is it not right to remove these weights?</p> - -<p>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.</p> - -<p>T. Then, where will the inhabitants of this castle go?</p> - -<p>W. They will go where they please, and be free.</p> - -<p>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?</p> - -<p>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.</p> - -<p>T. Why not, then, summon our companions, and -change the channel of that current, which moves the whole -machinery.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_80">[80]</span>T. That I understand; but when a work is required, -workmen are necessary. Wouldst thou not employ workmen -to do a good work?</p> - -<p>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.</p> - -<p>T. They would be grateful, when they saw the work -done.</p> - -<p>W. They would not let the work be done.</p> - -<p>T. Why not?</p> - -<p>W. Because they do not see the benefit thereof.</p> - -<p>T. Then, may not our companions aid them to see -the benefit?</p> - -<p>W. Yea; and, when all things are ready, they will not -need a summons.</p> - -<p>T. Then, who shall get what is lacking in readiness?</p> - -<p>W. Time will work what is necessary.</p> - -<p>T. That is now.</p> - -<p>W. That is ever.</p> - -<p>T. When is ever?</p> - -<p>W. Ever is now, and hereafter.</p> - -<p>T. Then now and hereafter, all things will be in readiness.</p> - -<p>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<span class="pagenum" id="Page_81">[81]</span> -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.</p> - -<p>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.</p> - -<p>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.</p> - -<p>T. Of what use, then, are efforts to destroy these -walls, or change the current which propels the machinery?</p> - -<p>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.</p> - -<p>T. What can be more proper, than such means as will -control the main wheel?</p> - -<p>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.</p> - -<p>T. If the wheel control the minds, dwelling in this -castle, how can those minds be controlled without controlling -that which controls them?</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_82">[82]</span>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?</p> - -<p>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.</p> - -<p>T. When the motion stops, what will the minds do? -Are they to remain without employ?</p> - -<p>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.</p> - -<p>T. What other influences can control?</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_83">[83]</span>T. Are not fear and hope essential to minds in this castle, -in order to keep them from outbreaking sins?</p> - -<p>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.</p> - -<p>T. Thou wilt not rejoice, but mourn! What will -make me mourn?</p> - -<p>W. Thou wilt see, shortly.</p> - -<p>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.</p> - -<p>“This is the king’s palace,” said William.</p> - -<p>T. But what king needs such an armed force? Is he -a tyrant that he requires aid to protect him from harm?</p> - -<p>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.</p> - -<p>T. On what ground does he base such a conclusion?</p> - -<p>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.</p> - -<p>T. Is not that a correct rule?</p> - -<p>W. It is correct when both conditions are alike; and it -is incorrect when otherwise.</p> - -<p>T. Are not all minds controlled by like motives?</p> - -<p>W. Assuredly not. Thou knowest that thy mind is<span class="pagenum" id="Page_84">[84]</span> -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.</p> - -<p>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?</p> - -<p>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.</p> - -<p>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?</p> - -<p>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<span class="pagenum" id="Page_85">[85]</span> -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.</p> - -<p>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<span class="pagenum" id="Page_86">[86]</span> -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.</p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_87">[87]</span>“Because he is king,” responded William.</p> - -<p>“Because he is a tyrant,” I replied.</p> - -<p>W. Why must he be a tyrant?</p> - -<p>T. Because he suffers the poor to go naked, and the -hungry to starve.</p> - -<p>W. Is that tyranny?</p> - -<p>T. That is oppression, and oppression is tyranny.</p> - -<p>W. The tyrant will answer thee, and say, thou receivest -thy wages, and, when thou askest more, thou art oppressive.</p> - -<p>T. But he will not say, the wages are equal to the -necessity?</p> - -<p>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.</p> - -<p>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?</p> - -<p>W. No: but he will say, their misfortune is not his -fault.</p> - -<p>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.</p> - -<p>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.</p> - -<p>T. I would that the sun might illumine other minds,<span class="pagenum" id="Page_88">[88]</span> -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.</p> - -<p>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<span class="pagenum" id="Page_89">[89]</span> -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.</p> - -<p>T. I see he needs to be converted.</p> - -<p>W. Then what needs to be done, go thou and do.</p> - -<p>T. Thou wilt go likewise.</p> - -<p>W. That thou knowest.</p> - -<p>T. That will not work his conversion, without other -aid.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_90">[90]</span> -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.”</p> - -<p>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.</p> - -<p>When we had sung the song, a mind advanced from the -castle, and said, “Whence comest this music?”</p> - -<p>“From the choir, whose banner waves over thy head,” -said William.</p> - -<p>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?</p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_91">[91]</span>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?</p> - -<p>M. I am not in favor of new things, till I have tried -them.</p> - -<p>W. Art thou willing to try them?</p> - -<p>M. I am willing, when I can see and know their utility.</p> - -<p>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.</p> - -<p>M. Am I not permitted to receive the experience of -another?</p> - -<p>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?</p> - -<p>M. I would not receive a wrong to add to my experience.</p> - -<p>W. When thou condemnest what thou dost not know, -art thou justified in thy condemnation?</p> - -<p>M. Not unless it be just.</p> - -<p>W. How wilt thou decide what is just without knowledge?</p> - -<p>M. How can I decide any thing?</p> - -<p>W. By your knowledge of right and wrong.</p> - -<p><span class="pagenum" id="Page_92">[92]</span>M. Well, my knowledge decides that mind should be -consistent with itself.</p> - -<p>W. Is that agreeably to thy experience?</p> - -<p>M. It is.</p> - -<p>W. Then thy consistency is inconsistency.</p> - -<p>M. How so?</p> - -<p>W. Thou hast done wrong in thy life?</p> - -<p>M. Yea.</p> - -<p>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?</p> - -<p>M. Nay; but I do not like inconsistency.</p> - -<p>W. Inconsistency with what?</p> - -<p>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.</p> - -<p>W. The wind bloweth where it listeth; thou hearest -the sound thereof, but canst thou tell whence it cometh, -or whither it goeth?</p> - -<p>M. I see not whence it cometh, nor whither it goeth.</p> - -<p>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?</p> - -<p>M. Nay.</p> - -<p>W. When thou asketh me what my mother told me, -what was thy object?</p> - -<p>M. Thy mother told thee what was not wrong.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_93">[93]</span>M. Then, thou hast changed thy mind?</p> - -<p>W. No; <i>I</i> have not changed my mind, but my <i>experience</i> -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.</p> - -<p>M. But suppose all were to change their minds, and -do as thou hast done, what would the world come to?</p> - -<p>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.</p> - -<p>M. My condition wretched!</p> - -<p>W. Thy condition is wretched.</p> - -<p>M. How knowest thou that my condition is wretched?</p> - -<p>W. By my experience.</p> - -<p>M. Wast thou ever within these walls?</p> - -<p>W. Truly.</p> - -<p>M. When?</p> - -<p>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.</p> - -<p>M. Would it not have been better for thee than thy -change?</p> - -<p>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?</p> - -<p>M. Nay; but art thou sure now thou art right?</p> - -<p><span class="pagenum" id="Page_94">[94]</span>W. I am sure I am not wrong.</p> - -<p>M. How so?</p> - -<p>W. Because I am more free, more happy, and less in -bondage.</p> - -<p>M. Thou talkest strange things. When wast thou in -bondage?</p> - -<p>W. When I sought righteousness, because of hope -and fear.</p> - -<p>M. That is not bondage.</p> - -<p>W. What, then, is bondage?</p> - -<p>M. Subjection to the will of another, who is master -over thee.</p> - -<p>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.</p> - -<p>M. Minds, in this castle, serve many masters? Whom -do we serve, but God?</p> - -<p>W. Thou servest whomsoever thou obeyest.</p> - -<p>M. True: but no mind can serve two masters.</p> - -<p>W. Thou shouldst have said, except he hate the one -and love the other. When thou doest right, whom dost -thou serve?</p> - -<p>M. Thou knowest, when a mind does right, it serves -God.</p> - -<p>W. When thou doest wrong, whom dost thou serve?</p> - -<p>M. The devil.</p> - -<p>W. Thou hast done good.</p> - -<p>M. I trust I have.</p> - -<p>W. Hast thou done evil?</p> - -<p>M. Alas! Thou knowest, all have sinned.</p> - -<p><span class="pagenum" id="Page_95">[95]</span>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?</p> - -<p>M. Thou wilt have it so.</p> - -<p>W. And thou wouldst not have me take thy word -with distrust?</p> - -<p>M. I would not serve two masters.</p> - -<p>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.</p> - -<p>M. But when I do good, evil is present with me.</p> - -<p>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.”</p> - -<p>M. Thou knowest that thy reproof will apply to an -apostle of Jesus Christ.</p> - -<p>W. I know that, when thou doest good to others, evil -is not present with thee.</p> - -<p>M. Then thou wouldst instruct Paul?</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_96">[96]</span>M. Others will not oppose their own good.</p> - -<p>W. Hast thou not opposed the instruction we would -give thee?</p> - -<p>M. I have not assented to all thou hast taught.</p> - -<p>W. Have I taught thee else but good?</p> - -<p>M. Thou hast taught what thou wilt say is good.</p> - -<p>W. Have I taught what thou wilt say is evil?</p> - -<p>M. Thou wilt not say it is evil.</p> - -<p>W. But what sayest thou?</p> - -<p>M. I will say, I will worship God as I have done.</p> - -<p>W. Canst thou worship God without fear?</p> - -<p>M. I can worship him in my own way.</p> - -<p>W. Will thy way be acceptable unto God?</p> - -<p>M. I trust it will not be displeasing in his sight.</p> - -<p>W. Then, thou canst worship without fear.</p> - -<p>M. I can, if I do my duty.</p> - -<p>W. What, then, is thy duty?</p> - -<p>M. To worship God.</p> - -<p>W. How, worship God?</p> - -<p>M. By obeying him with all my heart.</p> - -<p>W. Hast thou a heart to obey what is unreasonable?</p> - -<p>M. His commands are reasonable.</p> - -<p>W. What are his commands?</p> - -<p>M. He commands us to love him with all our hearts.</p> - -<p>W. Is that all?</p> - -<p>M. He commands us to love our neighbor.</p> - -<p>W. Is that all?</p> - -<p>M. He wills that all should repent.</p> - -<p>W. Thou hast well replied. Dost thou obey, in all -things, his commands?</p> - -<p>M. I have not done all that I ought to have done.</p> - -<p>W. When dost thou expect to do what thou shouldst -have done?</p> - -<p><span class="pagenum" id="Page_97">[97]</span>M. Why, thou knowest that mind is imperfect, and -God has made an atonement for sin.</p> - -<p>W. Has he made an atonement for all sin?</p> - -<p>M. He has made ample provision for all who believe.</p> - -<p>W. All who believe in what?</p> - -<p>M. All who believe in the atonement he has made?</p> - -<p>W. Will that belief save thee, or others?</p> - -<p>M. I trust it will.</p> - -<p>W. Then belief, in an atonement, will save. Has it -saved thee, or others, from all sin and wrong?</p> - -<p>M. It will save all who believe.</p> - -<p>W. How canst thou decide, that what does not save, -will save?</p> - -<p>M. By the promise which God has made.</p> - -<p>W. Where is the promise?</p> - -<p>M. In the Bible.</p> - -<p>W. Hast thou other promises?</p> - -<p>M. Nay.</p> - -<p>W. Wilt thou bring me that promise of God?</p> - -<p>M. The whole Bible is proof of it.</p> - -<p>W. But I ask where, in the Bible, is that promise?</p> - -<p>M. The Bible says, repent and believe, and thou shalt -be saved.</p> - -<p>W. When wilt thou repent?</p> - -<p>M. I have repented of my sins, and found forgiveness.</p> - -<p>W. Hast thou any sins which thou hast not repented of?</p> - -<p>M. Peradventure, I have many.</p> - -<p>W. Will the atonement save thee from them?</p> - -<p>M. I trust it will.</p> - -<p>W. But has it saved thee from them?</p> - -<p>M. I will hope for my salvation.</p> - -<p>W. On what promise?</p> - -<p><span class="pagenum" id="Page_98">[98]</span>M. On the promise of God.</p> - -<p>W. Wilt thou read that promise?</p> - -<p>M. That which thou askest, is not mine to give.</p> - -<p>W. That which thou hast, is thine to give. That -which thou hast not, is not thine to give.</p> - -<p>M. Thou wilt not say, I can not read such promise.</p> - -<p>W. Thou wilt read, when thou canst find it.</p> - -<p>M. The whole world may read it.</p> - -<p>W. Not till they find it.</p> - -<p>M. Then thou deniest such promise?</p> - -<p>W. I deny no promise, but thou hast not found it.</p> - -<p>M. I will find it.</p> - -<p>W. I will wait thy finding.</p> - -<p>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.”</p> - -<p>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?</p> - -<p>M. I hope for justification through the blood of the -cross.</p> - -<p>W. Dost thou hope for justification, while thy sins -remain? Thou shouldst not hope for what is wrong.</p> - -<p>M. Is it wrong to hope for justification through faith?</p> - -<p>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.</p> - -<p>M. Then faith will not justify the mind.</p> - -<p>W. Faith will not justify without works of good.</p> - -<p>M. Will works justify without faith?</p> - -<p>W. Works will not justify, unless they are good; and -good works will justify.</p> - -<p><span class="pagenum" id="Page_99">[99]</span>M. How can they justify without faith?</p> - -<p>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.</p> - -<p>M. Then, thou wouldst justify the heathen, if they do -good?</p> - -<p>W. Yea; and not evil.</p> - -<p>M. But will not the heathen be justified through faith?</p> - -<p>W. When their faith works by love, and purifies their -hearts.</p> - -<p>M. Suppose it does not work by love.</p> - -<p>W. Then, thou mayest suppose it is dead, and will not -justify.</p> - -<p>M. But when is faith not dead?</p> - -<p>W. When it works, when the work is good, and when -others feel the benefits thereof.</p> - -<p>M. But does not Jesus say, “Thy faith hath made -thee whole?”</p> - -<p>W. Yea; and thou seest why.</p> - -<p>M. Because faith saves.</p> - -<p>W. When it works, not otherwise. Thy faith hath -not made thee whole, as thou sayest.</p> - -<p>M. My faith will, I trust, make me whole.</p> - -<p>W. When will thy faith make thee whole?</p> - -<p>M. Thou mayest not dispute the Bible.</p> - -<p><span class="pagenum" id="Page_100">[100]</span>W. When will thy faith make thee whole?</p> - -<p>M. When the atonement is perfected in me.</p> - -<p>W. When will the atonement be perfected in thee?</p> - -<p>M. The day will come when all shall stand before God. -Then all will know who are justified, and who are not.</p> - -<p>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?</p> - -<p>M. I have said, I hope to be justified, when I stand -before God, in the judgment.</p> - -<p>W. Why dost thou hope, then, for justification?</p> - -<p>M. Because I believe.</p> - -<p>W. Does thy belief justify thee now?</p> - -<p>M. Thou wilt not receive the true faith.</p> - -<p>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.</p> - -<p>M. How, then, am I to be saved?</p> - -<p>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<span class="pagenum" id="Page_101">[101]</span> -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.</p> - -<p>Then all the circle said, “Amen;” and we departed to -the temple, not made with hands.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_102">[102]</span> - -<h2 class="nobreak">CHAPTER V.<br> - -<small>SECOND VISIT TO THE TEMPLE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">On</span> 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?”</p> - -<p>T. I am satisfied that I am not as others whom we -have seen; but I would that they were altogether as we -are.</p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_103">[103]</span>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.</p> - -<p>T. Then thou mayest give my wages to the poor.</p> - -<p>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?</p> - -<p>T. Yea; and here it is.</p> - -<p>“The work is well,” said the Inspector.</p> - -<p>W. Take thy work to the second Inspector.</p> - -<p>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.”</p> - -<p>“Take thy work to the third Inspector,” said William.</p> - -<p>“Here is my work,” said I, advancing toward him.</p> - -<p>Ins. Thy work will square itself. Take thy penny.</p> - -<p>“Thy reward is well without the penny,” said I.</p> - -<p>I. Thou wilt receive thy wages, because thou hast not -worked thy work by reason of the reward.</p> - -<p>T. What wouldst thou have me to do with my wages?</p> - -<p>I. Thou wilt serve thy brethren who have need.</p> - -<p>T. Perchance, they will not receive the gift.</p> - -<p>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.</p> - -<p>Taking my arm, the mind said, “come.” We were soon -in a more magnificent temple than any which I had ever<span class="pagenum" id="Page_104">[104]</span> -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.</p> - -<p>“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.”</p> - -<p>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<span class="pagenum" id="Page_105">[105]</span> -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.”</p> - -<p>“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<span class="pagenum" id="Page_106">[106]</span> -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.”</p> - -<p>Turning to the right, so as to face about, I came before -the commander, who addressed me as follows:</p> - -<p>“Hast thou been a warrior?”</p> - -<p>“I have not assumed to fight with such weapons.”</p> - -<p>“Thou wilt now assume to fight the good fight of wisdom.<span class="pagenum" id="Page_107">[107]</span> -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.</p> - -<p>“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,<span class="pagenum" id="Page_108">[108]</span> -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.</p> - -<p>“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.</p> - -<p>“Take also this sling and these pebbles; and, when thou -goest on thy mission, thou wilt not make war with those<span class="pagenum" id="Page_109">[109]</span> -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.</p> - -<p>“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.”</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_110">[110]</span> - -<h2 class="nobreak">CHAPTER VI.<br> - -<small>SECOND VISIT TO THE CASTLE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">It</span> 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.”</p> - -<p>“Often hast thou not heard that accusation?” said my -companion.</p> - -<p><span class="pagenum" id="Page_111">[111]</span>T. I recollect that was often said by many thoughtless -religionists, when I was in the body.</p> - -<p>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.</p> - -<p>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?</p> - -<p>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.</p> - -<p>T. When they were in the body, how were the needy -neglected?</p> - -<p>M. As they would be here, were no other help to be -found.</p> - -<p>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,<span class="pagenum" id="Page_112">[112]</span> -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.</p> - -<p>M. But thou seest they will not reform, because they -are blind. When their blindness shall be removed, they -will see something.</p> - -<p>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.</p> - -<p>The deacon concluded his invocation, and I said, “What -art thou praying for?”</p> - -<p>He replied, “I want the wicked to be saved.”</p> - -<p>T. From what dost thou desire their salvation?</p> - -<p>D. From the wrath of God, and the damnation of hell.</p> - -<p>T. Dost thou expect that words will serve thy design?</p> - -<p>D. Thou knowest that God has commanded all men -to pray, and that the fervent prayer of the righteous -availeth much.</p> - -<p><span class="pagenum" id="Page_113">[113]</span>T. I wish to know, if words will save?</p> - -<p>D. Words will find favor with God.</p> - -<p>T. Will they cause God to save a wretched mind?</p> - -<p>D. They will avail much.</p> - -<p>T. With whom?</p> - -<p>D. With God.</p> - -<p>T. How much will they avail?</p> - -<p>D. They will save the soul from perdition.</p> - -<p>T. What will save a soul from perdition?</p> - -<p>D. The prayer of the righteous.</p> - -<p>T. Have thy prayers saved thee?</p> - -<p>D. I trust they will save my soul, if I am faithful.</p> - -<p>T. Faithful in what?</p> - -<p>D. Faithful in my duty.</p> - -<p>T. What is thy duty?</p> - -<p>D. To obey God.</p> - -<p>T. What is obedience to God?</p> - -<p>D. Obedience to God is complying with his commands.</p> - -<p>T. Hast thou complied with his commands?</p> - -<p>D. I would try to do so.</p> - -<p>T. Hast thou done as God has commanded thee?</p> - -<p>D. I have come short of his glory.</p> - -<p>T. Will thy prayers save thee, when thou art not as -he commands?</p> - -<p>D. I will obey.</p> - -<p>T. When?</p> - -<p>D. When I pray, I pray for my forgiveness.</p> - -<p>T. Dost thou expect God will hear without repentance?</p> - -<p>D. I do repent when I pray.</p> - -<p>T. What are thy works?</p> - -<p>D. I see, you want me to be what you are.</p> - -<p>T. Thou wilt not say, I want thee to be as I am, but<span class="pagenum" id="Page_114">[114]</span> -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?</p> - -<p>D. Nay.</p> - -<p>T. When wilt thou repent, then?</p> - -<p>D. What dost thou mean by repentance?</p> - -<p>T. I mean that reform which will save thee from the -wretchedness of this confinement in walls.</p> - -<p>D. Am I wretched? Nay.</p> - -<p>T. Thou wilt not so reply, when thy deliverance is -accomplished.</p> - -<p>D. Deliverance from what?</p> - -<p>T. From thy wrongs and errors, thy sins and sorrows.</p> - -<p>D. Verily, thou art confident. Who gave thee power -to work in God’s name?</p> - -<p>T. I will work as my master has commanded.</p> - -<p>D. Who is thy master?</p> - -<p>T. The mind who controls me and others.</p> - -<p>D. Am I not a mind who controls others?</p> - -<p>T. Thou controlest thy inferiors, not thy superiors.</p> - -<p>D. Thou mayest do the same.</p> - -<p>T. Not as thou hast done.</p> - -<p>D. Why not?</p> - -<p>T. Because thou controlest by fear and hope. Thou -rulest as do tyrants and kings. Thy ways are cruel and -oppressive, unjust and wrong.</p> - -<p>D. Thou wilt not accuse me, when thou art wrong.</p> - -<p>T. When thy ways are opposed to the commands of -God, am I wrong to inform thee?</p> - -<p>D. Nay; but thou wilt not be wrong, when thou art -converted.</p> - -<p><span class="pagenum" id="Page_115">[115]</span>T. Converted to what?</p> - -<p>D. Converted to the religion of the Bible.</p> - -<p>T. Wherein do I need conversion to the religion of the -Bible?</p> - -<p>D. In refusing to join with us.</p> - -<p>T. Is that the only reason?</p> - -<p>D. It is one which makes thy conversion necessary.</p> - -<p>T. Why necessary?</p> - -<p>D. Thou knowest thou art not a believer in the Bible.</p> - -<p>T. Thou wilt not convert me without the Bible.</p> - -<p>D. What! not convert thee without the Bible? How -sayest thou that the Bible is thy guide?</p> - -<p>T. I say, thou wilt not convert me without the Bible.</p> - -<p>D. May I hope to convert thee with it?</p> - -<p>T. Thou mayest not hope for conversion to thy views.</p> - -<p>D. What views may I hope to convert thee to?</p> - -<p>T. Such as are true and practical, wise and good.</p> - -<p>D. When wilt thou come to me for instruction?</p> - -<p>T. When thou canst instruct me.</p> - -<p>D. Thou art not a believer in religion.</p> - -<p>T. Thou canst tell by my works.</p> - -<p>D. Thy works will not wrong any one.</p> - -<p>T. Wilt thou not wrong any one?</p> - -<p>D. Not intentionally.</p> - -<p>T. Wilt thou justify an unintentional wrong?</p> - -<p>D. Nay.</p> - -<p>T. Then thou shouldst reform.</p> - -<p>D. Why?</p> - -<p>T. Because thou doest many unintentional wrongs.</p> - -<p>D. Thy charge will not satisfy me of wrong.</p> - -<p>T. When thou seest thy brother in need, hast thou -aided him? When thou seest him disconsolate, hast thou<span class="pagenum" id="Page_116">[116]</span> -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?</p> - -<p>D. That has been my desire.</p> - -<p>T. Have thy desires been operative to the good of -mind?</p> - -<p>D. I would they had been more so.</p> - -<p>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.</p> - -<p>D. I would reform any wrong that I may have, but I -would first know the wrong.</p> - -<p>T. Thou wilt, then, understand what thy wrongs are?</p> - -<p>D. Truly.</p> - -<p>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.</p> - -<p>D. I acknowledge that I have my fears.</p> - -<p>T. Thou wilt acknowledge that thy fears do thee no -good, when they make thee miserable.</p> - -<p><span class="pagenum" id="Page_117">[117]</span>D. They sometimes make me unhappy.</p> - -<p>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?</p> - -<p>D. I would obey God.</p> - -<p>T. Thou wouldst obey God by obeying his law?</p> - -<p>D. I would not disobey his law.</p> - -<p>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?</p> - -<p>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.</p> - -<p>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.</p> - -<p>D. That would I do, when I have found the wrong. -But I see no error in my faith.</p> - -<p>T. Thy faith is not well when wrong.</p> - -<p>D. Yea; but wherein is it wrong?</p> - -<p><span class="pagenum" id="Page_118">[118]</span>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?</p> - -<p>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.</p> - -<p>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.</p> - -<p>D. Thou wilt not say, the wrong is the reward.</p> - -<p>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.</p> - -<p>D. Thou wilt not say, the wrong is the reward.</p> - -<p>T. I will say, the wrong and the reward are inseparable.</p> - -<p>D. Then where is the necessity for a day of judgment?</p> - -<p>T. The necessity is nature’s law; but thy views are -wrong.</p> - -<p><span class="pagenum" id="Page_119">[119]</span>D. They are what the Scriptures teach.</p> - -<p>T. Thou hast not read the Scriptures without thy wisdom -to aid thee. Thy wisdom is not the wisdom of -God.</p> - -<p>D. Wherein do they differ?</p> - -<p>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.</p> - -<p>D. Thou wilt not say, there is no judgment.</p> - -<p>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.</p> - -<p>D. Thou knowest the Scriptures teach another judgment.</p> - -<p>T. I know not what thou affirmest.</p> - -<p>D. The Bible speaks of a judgment.</p> - -<p>T. So do I.</p> - -<p>D. The Bible says, God will judge the world.</p> - -<p>T. So do I.</p> - -<p>D. When will he judge the world?</p> - -<p>T. When the world do wrong, and when they do -right.</p> - -<p>D. That is always.</p> - -<p>T. Truly.</p> - -<p><span class="pagenum" id="Page_120">[120]</span>D. Then God judges all minds when they do wrong, -and when they do right?</p> - -<p>T. Yea.</p> - -<p>D. How can he judge those who do right?</p> - -<p>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.</p> - -<p>D. How can there be, then, a day of judgment?</p> - -<p>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.</p> - -<p>D. When will the wicked be judged?</p> - -<p>T. When they are wicked. No mind can do wrong, -without receiving a just recompense of reward.</p> - -<p>D. Of what benefit, then, is the atonement of Christ?</p> - -<p>T. Thy wisdom will be increased, when thou shalt see -the atonement in thyself, and not hope for it because another -has it.</p> - -<p>D. I do not understand thy meaning.</p> - -<p>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.</p> - -<p>D. This is more perplexing to me still. What dost -thou mean by atonement in me?</p> - -<p>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.</p> - -<p>D. Dost thou say, miracles can be done by me?</p> - -<p>T. Thou canst do as thy Master hath said. If thou<span class="pagenum" id="Page_121">[121]</span> -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.</p> - -<p>D. Then thou sayest, I am not a follower of Christ?</p> - -<p>T. Thy works testify of thee.</p> - -<p>D. Do they testify, that I am not a follower of Christ?</p> - -<p>T. If thou wast his disciple, his works would follow -thee.</p> - -<p>D. Then, I am not his disciple.</p> - -<p>T. So thou sayest. But wouldst thou be?</p> - -<p>D. I would be ever as my Master.</p> - -<p>T. Listen then to thy Master’s instruction.</p> - -<p>D. What instruction?</p> - -<p>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.</p> - -<p>D. Dost thou say, that I can do miracles?</p> - -<p>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.</p> - -<p>D. If I could believe thy saying, I would follow thee.</p> - -<p>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.</p> - -<p>D. Then all may atone for their sins.</p> - -<p>T. All may do good to those in need, and when they<span class="pagenum" id="Page_122">[122]</span> -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.</p> - -<p>D. Then, there was no need of a Savior.</p> - -<p>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.</p> - -<p>D. But, when I obey, do I not then make atonement -for sins?</p> - -<p>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.</p> - -<p>D. Then I have as many Saviors as I have instructors.</p> - -<p>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<span class="pagenum" id="Page_123">[123]</span> -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.</p> - -<p>D. Thy pretensions stagger me. If thou art what thy -words signify, thou canst do thy will, and make me what -thou desirest.</p> - -<p>T. I will then invite thee to a circle without these -walls. Wilt thou go with me?</p> - -<p>D. I will go, my friend.</p> - -<p>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?</p> - -<p>D. I am ready.</p> - -<p>T. Then come with me.</p> - -<p>My companion said, “Let us sing the new song.”</p> - -<p>We stood on the walls and sung the song of jubilee; -for mind which was imprisoned was released. Then we -departed for the temple.</p> - -<p>On reaching the temple, my companion said, “Seest<span class="pagenum" id="Page_124">[124]</span> -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.”</p> - -<p>I entered the temple, and was hailed by the Master, -“What hast thou brought with thee?”</p> - -<p>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.</p> - -<p>M. Hast thou instructed him, as most necessary to his -improvement, before entering this circle?</p> - -<p>T. I have said that which was necessary, and find him -prepared to receive the lessons which appertain to his -progress.</p> - -<p>M. Then thou wilt bid him welcome.</p> - -<p>I returned. When I returned, he said, “This is a secret -society, I suppose.”</p> - -<p>T. The wisdom of this circle, who work in this temple, -is not a secret to those who have received it.</p> - -<p>D. Why dost thou keep thy wisdom a secret?</p> - -<p>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?</p> - -<p>D. I am ready to do justly, love mercy, and walk -humbly, in the path of righteousness.</p> - -<p><span class="pagenum" id="Page_125">[125]</span>T. Thou wilt remember the poor and thy vows.</p> - -<p>D. The needy thou hast with thee.</p> - -<p>T. Thou wilt soon become rich.</p> - -<p>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?”</p> - -<p>D. Thou wilt not expect that I would refuse to aid -them. We returned.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_126">[126]</span> - -<h2 class="nobreak">CHAPTER VII.<br> - -<small>THIRD VISIT TO THE CASTLE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">When</span> 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.”</p> - -<p>“Wouldst thou taste that sweetness?” said the deacon.</p> - -<p>C. I would not jeopardize the eternal interests of my -soul.</p> - -<p><span class="pagenum" id="Page_127">[127]</span>D. Then thou shouldst abandon that castle, as I have -done.</p> - -<p>C. Art thou my judge?</p> - -<p>D. I judge no mind, but I know thy condition.</p> - -<p>C. My condition, I hope, is well.</p> - -<p>D. Whereon doth thy hope rest?</p> - -<p>C. On the rock of eternal truth.</p> - -<p>D. What is truth?</p> - -<p>C. The truth is not what thou wouldst teach in thy -apostacy.</p> - -<p>I said, “Wilt thou answer the question? We wish to -know what is truth.”</p> - -<p>C. Dost thou wish to relieve thy new convert?</p> - -<p>T. I wish thee to tell us, if thou canst, what is truth?</p> - -<p>C. I will not say, that works are the truths of God.</p> - -<p>T. Wilt thou say, that they are not the truths of God?</p> - -<p>C. Yea.</p> - -<p>T. Then, what is nature, but the work of God?</p> - -<p>C. Nature is a work of God.</p> - -<p>T. Is nature a true work of God?</p> - -<p>C. It is.</p> - -<p>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.</p> - -<p>C. But there is a wisdom which is not of nature.</p> - -<p>T. Wilt thou teach me that wisdom?</p> - -<p>C. It is the wisdom of the Bible.</p> - -<p>T. What wisdom is not of nature?</p> - -<p>C. The Bible.</p> - -<p>T. The Bible is not wisdom, but a revelation of wisdom.</p> - -<p><span class="pagenum" id="Page_128">[128]</span>C. The Bible is full of wisdom.</p> - -<p>T. The Bible is full of the wisdom of nature, which is -God’s work.</p> - -<p>C. The Bible teaches us wisdom.</p> - -<p>T. It reveals wisdom.</p> - -<p>C. The Bible reveals what nature does not.</p> - -<p>T. What wisdom does it reveal, which nature does -not?</p> - -<p>C. It reveals a resurrection of mind from the rudimental -to a superior condition.</p> - -<p>T. Does not nature do the same?</p> - -<p>C. Not to minds in the rudimental state.</p> - -<p>T. It reveals the resurrection of many things.</p> - -<p>C. What?</p> - -<p>T. The flower, the reptile, and the insect.</p> - -<p>C. But it does not reveal the resurrection of minds.</p> - -<p>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?</p> - -<p>C. In one sense it is.</p> - -<p>T. Is it not in every sense?</p> - -<p>C. Philosophically, mind and spirit are one thing; but -mind is not the cause of nature without God.</p> - -<p>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.</p> - -<p>C. That is true.</p> - -<p>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<span class="pagenum" id="Page_129">[129]</span> -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.</p> - -<p>C. Thou makest truth change with the condition of -mind, then.</p> - -<p>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.</p> - -<p>C. Then, what is true to me now, will be false when -my wisdom shall be increased.</p> - -<p>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,<span class="pagenum" id="Page_130">[130]</span> -contrary to thy wisdom; because that which thy mind receives -contrary to thy wisdom, is false to thy good, and -destructive to thy enjoyment.</p> - -<p>C. Thou reasonest well; but the Bible is reasonable, -and thou shouldst not set up thy reason contrary thereto.</p> - -<p>T. The Bible is one thing, and thy views another. -The wisdom of thy interpretation is not reasonable to me.</p> - -<p>C. What interpretation of the Bible is reasonable?</p> - -<p>T. Thou wilt not say, that a mind can impart that -which it does not understand.</p> - -<p>C. What then?</p> - -<p>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.</p> - -<p>C. Then, thou sayest the Bible is defective.</p> - -<p>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?</p> - -<p>C. I want what will make it plain and clear.</p> - -<p>T. What will supply some defect, I conclude.</p> - -<p>C. That will be a saying what infidels allege.</p> - -<p>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?</p> - -<p>C. That is apparently thy conclusion, but it is a new -idea to me.</p> - -<p><span class="pagenum" id="Page_131">[131]</span>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.</p> - -<p>C. This is the first time I was ever accused of skepticism.</p> - -<p>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.</p> - -<p>C. I want no wrong, nor error.</p> - -<p>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.</p> - -<p>C. I will forsake them when I see them.</p> - -<p>T. When may I expect thou wilt see them?</p> - -<p>C. I wish to see now.</p> - -<p>T. When I show thee, wilt thou forsake?</p> - -<p>C. I will.</p> - -<p>T. Then listen to the counsel and experience of the -deacon. He will aid thee to see what is wrong, in thy -mind.</p> - -<p>C. I am prepared to hear and judge for myself.</p> - -<p>D. Thou wilt now call thy friends together, that they -also may hear and judge.</p> - -<p>C. I wish no one present at this interview, but the -present company.</p> - -<p>D. What is good for thee, will be good to those like -thee.</p> - -<p>C. But I do not wish my friends to know that I am -considering a new doctrine. They will rebuke me for<span class="pagenum" id="Page_132">[132]</span> -my weakness. Thou canst say what thou desirest, and, if -I am satisfied, I will call them together.</p> - -<p>D. Thy wisdom is wrong.</p> - -<p>C. Wherein?</p> - -<p>D. In that thou art not willing thy friends should hear -what thou permitest thyself. What is good for thee is -good for them.</p> - -<p>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.</p> - -<p>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?</p> - -<p>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.</p> - -<p>D. Thou wilt suffer thyself to be taught right.</p> - -<p>C. Yea; and also my friends.</p> - -<p>D. Then thou mayest call them together.</p> - -<p>C. How am I to know that thy instruction is right?</p> - -<p>D. When thou hearest it, thou canst judge, and so -can thy friends.</p> - -<p>C. But I do not choose to have them hear it, until I -can judge.</p> - -<p>D. And yet thou art willing to hear for thyself. Why -shouldst thou do what thou refusest to thy friends?</p> - -<p>C. Because what I hear will not injure them, unless -they hear.</p> - -<p>D. Then thou hast more confidence in thyself than in -thy brethren. Are they not like thee?</p> - -<p><span class="pagenum" id="Page_133">[133]</span>C. They are like me, in faith; but I would not trust -their judgment, when thy words of honey are offered to -them.</p> - -<p>D. And yet thou canst trust thy own.</p> - -<p>C. Whose should I trust?</p> - -<p>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.</p> - -<p>C. Thou mayest wait. I will counsel with the senior -of this castle.</p> - -<p>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.</p> - -<p>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.”</p> - -<p><span class="smcap">Sen.</span> Then thou surrenderest thy command to our -power?</p> - -<p><span class="smcap">Com.</span> We surrender what thou desirest—our weapons -of hostility. Come now and receive, that thou -mayest know we are not thy enemies.</p> - -<p><span class="pagenum" id="Page_134">[134]</span>S. Thou wilt keep thy own. We do not fight with -friends.</p> - -<p>C. Why shouldst thou fight with enemies?</p> - -<p>S. Because they are not friends.</p> - -<p>C. Will thy fighting make them friends?</p> - -<p>S. It will make them know that they are not our -masters.</p> - -<p>C. How will it teach them this?</p> - -<p>S. Because they will become our servants. Our victory -over them will teach them this lesson.</p> - -<p>C. It will teach them another lesson also.</p> - -<p>S. What lesson?</p> - -<p>C. It will teach them, that thy victory may be reversed, -and that thou mayest become their servants. What <i>thou</i> -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?</p> - -<p>S. When our enemies become our friends.</p> - -<p>C. Very true. And wouldst thou desire all minds to -become thy friends?</p> - -<p>S. We would desire peace, but not on dishonorable -terms.</p> - -<p>C. Thou wilt not say, peace is dishonorable, on any -terms.</p> - -<p>S. I will say, when minds are asked to surrender their -rights as a condition to peace, it is dishonorable.</p> - -<p>C. Dishonorable to whom?</p> - -<p>S. It is dishonorable to him who surrenders.</p> - -<p>C. Is it dishonorable to give?</p> - -<p>S. When the gift is demanded, as a condition of peace.</p> - -<p>C. When thou askest for rain and sunshine, as a condition<span class="pagenum" id="Page_135">[135]</span> -of thy prosperity and peace, is it dishonorable for -thy Friend, who controlest the seasons, to give thee what -thou askest?</p> - -<p>S. Nay; because he is not impoverished by his gifts.</p> - -<p>C. Thou wilt not say, it is dishonorable for thy friends -to offer thee weapons of war, when they have no others?</p> - -<p>S. It is not, when we are not thy enemies.</p> - -<p>C. Thou wilt say, “when we are thy friends.”</p> - -<p>S. Yea.</p> - -<p>C. How wouldst thou make thy enemies thy friends?</p> - -<p>S. By doing, as I would that they should do to me.</p> - -<p>C. Wouldst thou be refused, when thou askest what -thou desirest?</p> - -<p>S. Nay.</p> - -<p>C. When thou desirest peace, wouldst thou refuse it, -because thy enemy wanted what was thine, as a condition?</p> - -<p>S. I would not submit to unreasonable demands.</p> - -<p>C. What wouldst thou do?</p> - -<p>S. I would refuse the condition.</p> - -<p>C. Wouldst thou refuse the condition, if the condition -was better for thee and thy friends, than to fight?</p> - -<p>S. I would not submit to any unjust demands.</p> - -<p>C. Wouldst thou not submit to an unjust demand, -rather than to demand what is unjust?</p> - -<p>S. I would not demand what is unjust.</p> - -<p>C. Dost thou not demand peace, and is not that just?</p> - -<p>S. Yea.</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_136">[136]</span>S. The greatest evil is not war.</p> - -<p>C. What is greater?</p> - -<p>S. The evil of injustice.</p> - -<p>C. It is even so. But is not war unjust?</p> - -<p>S. Not when waged in a righteous cause.</p> - -<p>C. What cause is righteous, which is unjust?</p> - -<p>S. That which maintains rights. Rights are just, and -measures, which will secure and perpetuate those rights, -are just.</p> - -<p>C. Is war a right?</p> - -<p>S. War is not right, when rights are not sought by it.</p> - -<p>C. How can rights be sought and obtained by wrongs?</p> - -<p>S. War is not wrong, when rights are secured by it.</p> - -<p>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?</p> - -<p>S. Those rights which are the inherent property of -every mind.</p> - -<p>C. And what is the inherent property of every mind?</p> - -<p>S. The right to say and to do, as my own conscience -approves.</p> - -<p>C. Will thy conscience do evil, that good may come?</p> - -<p>S. Nay.</p> - -<p>C. Is war an evil?</p> - -<p>S. It is.</p> - -<p>C. Wouldst thou go to war, which thou sayest is an -evil, that good may come?</p> - -<p><span class="pagenum" id="Page_137">[137]</span>S. It will not be evil, when good comes from it.</p> - -<p>C. Wilt thou show us what good can come from evil? -Doth war do those engaged in it good?</p> - -<p>S. If it secure to them a right, the right is good.</p> - -<p>C. The right will not go to war.</p> - -<p>S. The right will go to war when it is right.</p> - -<p>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?</p> - -<p>S. The good, which comes from the evil of war, is -the maintenance of rights.</p> - -<p>C. What rights?</p> - -<p>S. The rights which are in controversy.</p> - -<p>C. What rights in controversy have ever been secured -by war?</p> - -<p>S. The rights of freedom.</p> - -<p>C. When?</p> - -<p>S. The rudimental condition has secured these rights.</p> - -<p>C. When?</p> - -<p>S. When the American colonies were opposed by the -mother country.</p> - -<p>C. What rights did those colonies secure by war?</p> - -<p>S. The rights of freedom.</p> - -<p>C. Those rights were not secured by war.</p> - -<p>S. Well, they were the results of war.</p> - -<p>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.</p> - -<p>S. But was not that war justifiable?</p> - -<p>C. How so?</p> - -<p>S. To overcome the oppression of the mother country.</p> - -<p><span class="pagenum" id="Page_138">[138]</span>C. Canst thou make one wrong justify another?</p> - -<p>S. No; but I see no wrong in that which results in -good.</p> - -<p>C. Thou hast not shown that wrong ever did, or ever -will, result in good.</p> - -<p>S. But I will show, that the American colonies would -never have been free without it.</p> - -<p>C. Thou mayest say, that they are not free with it.</p> - -<p>S. How dost thou mean? Are they not free from the -mother country?</p> - -<p>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?</p> - -<p>S. But they are free to enact their own laws, and -choose their own rulers?</p> - -<p>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.</p> - -<p>S. That is their own fault.</p> - -<p>C. Whose fault?</p> - -<p>S. The fault of those who are governed.</p> - -<p>C. Why is it their fault?</p> - -<p>S. Because they should assert their rights.</p> - -<p>C. What rights?</p> - -<p>S. The rights which others exercise.</p> - -<p>C. What rights do others exercise?</p> - -<p><span class="pagenum" id="Page_139">[139]</span>S. The rights to elect minds to make laws, and govern -them.</p> - -<p>C. Thou wilt see who will object to their assertion.</p> - -<p>S. I see who will not object.</p> - -<p>C. Who?</p> - -<p>S. The free and independent.</p> - -<p>C. Who are they?</p> - -<p>S. Those who dare speak the truth, and act without -fear.</p> - -<p>C. And who are they?</p> - -<p>S. They are not many, I see.</p> - -<p>C. Then how are the few to control the many?</p> - -<p>S. I would not make war against them.</p> - -<p>C. What wouldst thou do?</p> - -<p>S. I would instruct them in the great principles of -natural justice.</p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_140">[140]</span>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.</p> - -<p>S. Thy wisdom will not allow sincere minds to call -themselves Christians, because they would defend their -own rights.</p> - -<p>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<span class="pagenum" id="Page_141">[141]</span> -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.</p> - -<p>S. Thou mayest stay with us.</p> - -<p>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.</p> - -<p>S. I should be willing to try the experiment, if my -companions would go with me.</p> - -<p>C. Thy companions will rejoice at the opportunity. I -see they are willing and hoping that thy answer will be -yea.</p> - -<p>S. Thou seest, then, that I will go.</p> - -<p>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<span class="pagenum" id="Page_142">[142]</span> -scribe whom we send with thee. When thou returnest, -report thy success.</p> - -<p>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.”</p> - -<p>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.</p> - -<p>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.</p> - -<p>S. We will obey thy commands.</p> - -<p>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:</p> - -<p>“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<span class="pagenum" id="Page_143">[143]</span> -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.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_144">[144]</span> - -<h2 class="nobreak">CHAPTER VIII.<br> - -<small>FOURTH VISIT TO THE CASTLE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">After</span> 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.”</p> - -<p>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.”</p> - -<p>Presently, a mind descried us, and straightway he went -to the citadel. I heard his report to the king, whom<span class="pagenum" id="Page_145">[145]</span> -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.”</p> - -<p>K. What is their report?</p> - -<p>M. They have just arrived—I heard no report.</p> - -<p>K. Then take with thee thy guard, and bring me word -what they may say unto thee.</p> - -<p>M. They bear no arms.</p> - -<p>K. Then go thou with thy company, and hear their -report.</p> - -<p>The centurion came, and said, “the king desireth a report -from thee, and I am the messenger.”</p> - -<p>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.”</p> - -<p>M. Dost thou wish to return to the fold again?</p> - -<p>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.</p> - -<p>M. Then I will report thy wish to the king.</p> - -<p>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?”</p> - -<p>M. I have a message for thee from the elders.</p> - -<p><span class="pagenum" id="Page_146">[146]</span>K. Thou mayest say to them, come where I am, that -I may see them face to face.</p> - -<p>M. Lo! they are waiting thy pleasure.</p> - -<p>K. Invite them all to my council chamber.</p> - -<p>We all went where he requested.</p> - -<p>“I am now ready to hear the report of the elders,” said -the king.</p> - -<p>“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<span class="pagenum" id="Page_147">[147]</span> -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.”</p> - -<p>K. Then, thou art satisfied with what thou hast seen -and heard?</p> - -<p>E. We are satisfied with what we have seen and -heard. We will not return with thy permission to tarry here.</p> - -<p>K. When wilt thou return to thy new friends?</p> - -<p>E. When we can do no good here.</p> - -<p>K. Thou wilt not expect to convert me?</p> - -<p>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.</p> - -<p>K. Hast thou not been flattered with new things?</p> - -<p>E. We have seen, and do testify, that new things have -been discovered to us.</p> - -<p>K. When new things have been found, is it not prudent -to test them by experience before we trust too implicitly -in them?</p> - -<p>E. Thou wilt not test them, we apprehend, even as -we have done.</p> - -<p>K. When thou hast tested them, I will hear thee -again.</p> - -<p>E. Would it not be better for thee to test them by thy -own experience?</p> - -<p>K. It would not be better, if I disliked the experience.</p> - -<p>E. True; but thou wilt have no experience without -a trial of them.</p> - -<p>K. I will wait thy tests.</p> - -<p>E. We will wait thy pleasure.</p> - -<p><span class="pagenum" id="Page_148">[148]</span>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.</p> - -<p>“Thy fears disturb thy quiet,” said the elder.</p> - -<p>M. My fears not only disturb my quiet, but the quiet -of others.</p> - -<p>E. Why dost thou fear?</p> - -<p>M. How can I help my fears, when every thing makes -me fear?</p> - -<p>E. Thou mayest be aided, so that thy fears will not -control thee.</p> - -<p>M. Thy confidence I do not realize.</p> - -<p>E. My confidence will be thine, when thy fears are -removed.</p> - -<p>M. That will not soon be realized.</p> - -<p>E. I know thy condition, and thou knowest that as -thou art, even so I once was. Dost thou remember me?</p> - -<p>M. I have seen thee, but thou dost not wear the same -garments? Why didst thou change?</p> - -<p>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?</p> - -<p>M. I would not refuse what thy kindness has to bestow.</p> - -<p>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.</p> - -<p>M. Thou wilt not say, my sincerity is not true?</p> - -<p><span class="pagenum" id="Page_149">[149]</span>E. Thy sincerity is no proof of thy faith.</p> - -<p>M. What is well I believe.</p> - -<p>E. Thou believest what is not well.</p> - -<p>M. What do I believe, which is not well?</p> - -<p>E. That which thou fearest is not well.</p> - -<p>M. Thou wouldst not banish all fear.</p> - -<p>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.</p> - -<p>M. Thou hast said, in thy pilgrimage with us, that -what I believe was true.</p> - -<p>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.</p> - -<p>M. But what have I to hope for?</p> - -<p>E. Thou wilt ask, what is there which I may not<span class="pagenum" id="Page_150">[150]</span> -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.</p> - -<p>M. I would not resist what is wise and good, but I -would know that it is wise and good before I receive it.</p> - -<p>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.</p> - -<p>M. Then, I must receive what thou sayest as truth, -and test it by my experience.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_151">[151]</span>M. May I not know from others’ experience?</p> - -<p>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.</p> - -<p>M. Then truth is the relation of cause and effect?</p> - -<p>E. It is the relation which will disclose a truth to thee. -The things, being true to each other, will not be false to<span class="pagenum" id="Page_152">[152]</span> -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.</p> - -<p>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.</p> - -<p>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,<span class="pagenum" id="Page_153">[153]</span> -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.</p> - -<p>M. Is it not even so with the truth?</p> - -<p>E. It is.</p> - -<p>M. Why may not minds, then, lose the truth, and -sink into utter hopelessness and despair?</p> - -<p>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.</p> - -<p>M. Then, thou wouldst teach that truth is eternal and -error not.</p> - -<p>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<span class="pagenum" id="Page_154">[154]</span> -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.</p> - -<p>M. Then minds can find what they seek for?</p> - -<p>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.</p> - -<p>M. How, then, can they progress in wisdom.</p> - -<p>E. As others influence them by instruction, as we have -sought to do unto thee.</p> - -<p>M. Then thou wilt go on; I like thy philosophy.</p> - -<p>E. Thou wilt see a philosophy in thy progress which -will satisfy thee, that thy errors are of no service to thee.</p> - -<p>M. I am now satisfied of that, but what are my errors?</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_155">[155]</span>M. I will call my friends now. They hear my voice, -and will respond to my wish.</p> - -<p>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<span class="pagenum" id="Page_156">[156]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_157">[157]</span> -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.”</p> - -<p>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?”</p> - -<p>E. Those with thee who seek and find wisdom, and -who will not neglect the good of mind.</p> - -<p>C. Then there is no need of a Savior, if we can save -ourselves.</p> - -<p>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<span class="pagenum" id="Page_158">[158]</span> -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.</p> - -<p>C. Thou makest every teacher then a Savior.</p> - -<p>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?</p> - -<p>C. It so appears; but why should any mind hope for -salvation by the aid of Jesus?</p> - -<p>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.</p> - -<p>C. Does he exercise direct control over thy circle?</p> - -<p>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.<span class="pagenum" id="Page_159">[159]</span> -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.</p> - -<p>C. I have not many fears, but I have some further -inquiries, which my mind is not fully settled upon.</p> - -<p>E. Proceed.</p> - -<p>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?</p> - -<p>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.</p> - -<p>C. Thou wouldst not teach, that all evils are unjust.</p> - -<p>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<span class="pagenum" id="Page_160">[160]</span> -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.</p> - -<p>C. The evil of wretchedness is worse than ignorance.</p> - -<p>E. Wretchedness is the effect of ignorance. The effect -can not exceed the cause.</p> - -<p>C. Yea; but it may be more lasting.</p> - -<p>E. How can the effect of ignorance be more lasting -than the cause?</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_161">[161]</span> -when thou seest my folly as I see it, thy wisdom will be -increased.</p> - -<p>C. Then wisdom consists in seeing our own faults.</p> - -<p>E. It consists not only in seeing them, but forsaking -them. The wisdom is in forsaking follies.</p> - -<p>C. Have we follies that wisdom does not approve?</p> - -<p>E. Thy works must show.</p> - -<p>C. What works?</p> - -<p>E. Thy reform will show thee thy follies.</p> - -<p>C. What follies?</p> - -<p>E. The folly of depending on others to do what thou -shouldst do thyself.</p> - -<p>C. What should we do ourselves?</p> - -<p>E. Put away all wrong.</p> - -<p>C. What wrongs should we put away?</p> - -<p>E. The wrong of ignorance.</p> - -<p>C. Of what are we ignorant?</p> - -<p>E. Of that which thou knowest not.</p> - -<p>C. What is that?</p> - -<p>E. The wisdom of God.</p> - -<p>C. How may we know the wisdom of God?</p> - -<p>E. By instruction in righteousness.</p> - -<p>C. Who will instruct us?</p> - -<p>E. A circle whom we have seen. Wouldst thou be -introduced to that circle?</p> - -<p>C. Thy circle will not receive such minds as we are.</p> - -<p>E. My circle will prepare thy mind, and receive thee -when prepared.</p> - -<p>C. Why doth thy circle not worship as we do?</p> - -<p>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<span class="pagenum" id="Page_162">[162]</span> -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.</p> - -<p>C. But why may I not receive the same instruction in -this castle?</p> - -<p>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.</p> - -<p>C. I would not object to leaving the castle, if my associates -would accompany me.</p> - -<p>E. Thy associates are even waiting for thee to say, “I -will go.”</p> - -<p>C. How dost thou know?</p> - -<p>E. I know with a sight you have not obtained.</p> - -<p>C. Canst thou tell my intention?</p> - -<p>E. I can tell thee, that thy mind is to go.</p> - -<p>C. How may I know this, and see as thou dost?</p> - -<p><span class="pagenum" id="Page_163">[163]</span>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.</p> - -<p>C. Is there no fact, which ought to be feared?</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_164">[164]</span>C. I will try thy circle.</p> - -<p>E. Thou wilt not receive what is given thee without -trying it, because the trying is what will introduce thee -into it.</p> - -<p>C. Then, I can try it here.</p> - -<p>E. Not till thou hast received it.</p> - -<p>C. But, may I not receive it here, as elsewhere?</p> - -<p>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.</p> - -<p>C. I will go with thee.</p> - -<p>E. Who else?</p> - -<p>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.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_165">[165]</span> - -<h2 class="nobreak">CHAPTER IX.<br> - -<small>MISSION TO ANOTHER CIRCLE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">The</span> 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.</p> - -<p>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.”</p> - -<p><span class="pagenum" id="Page_166">[166]</span>“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.”</p> - -<p>“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.”</p> - -<p>The dispute was not wise. The wrangling was wrong. -I came near them, and they said, “Who art thou?”</p> - -<p>T. I am your friend.</p> - -<p>C. So say all who wish to deceive.</p> - -<p>T. Did I ever deceive you?</p> - -<p>C. Why, then, will you not give your name?</p> - -<p>T. My name will not aid you to know me.</p> - -<p>C. Why?</p> - -<p>T. Because, my name you never knew.</p> - -<p>C. Have we never known or heard of you?</p> - -<p>T. You may have heard that which I would not acknowledge, -because it might be unjust.</p> - -<p>C. Then what is your mission? Are you a teacher?</p> - -<p>T. I teach what I know.</p> - -<p>C. Do you not teach, sometimes, what you do not -know.</p> - -<p>T. I have done so; but now I do so no more.</p> - -<p>C. Then your teaching must be very limited.</p> - -<p>T. It is limited; and whose is not?</p> - -<p>C. They who teach what they do not know?</p> - -<p>C. How can a mind teach what he does not know.</p> - -<p>C. As he would that which he does know.</p> - -<p>T. How is that?</p> - -<p>C. He can tell his views; he can teach his opinions.</p> - -<p><span class="pagenum" id="Page_167">[167]</span>T. True; but how can he teach what he does not -know?</p> - -<p>C. I have said, as he does that which he knows.</p> - -<p>T. Then he makes them know what he does not.</p> - -<p>C. No; but he makes them believe as he does.</p> - -<p>T. Then, when he makes them believe they are taught.</p> - -<p>C. Yes, they are taught his belief.</p> - -<p>T. They are not wiser, or better, for his teaching, I -conclude.</p> - -<p>C. They are both wiser and better.</p> - -<p>T. How so?</p> - -<p>C. Because they are.</p> - -<p>T. Is that your only reason?</p> - -<p>C. No; they are wiser in regard to opinions and views.</p> - -<p>T. In what does their wisdom consist?</p> - -<p>C. It consists in being able to overthrow false opinions -and views.</p> - -<p>T. Is that all?</p> - -<p>C. What more can there be?</p> - -<p>T. Much more, when they are wise.</p> - -<p>C. What?</p> - -<p>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.</p> - -<p>C. But minds know but little, and can soon teach that.</p> - -<p>T. Do you know the reason why they know but little?</p> - -<p>C. Because but little can be known.</p> - -<p>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.</p> - -<p>C. Then, we will hear your facts.</p> - -<p><span class="pagenum" id="Page_168">[168]</span>T. You will hear what may not now be said, when you -are prepared for it.</p> - -<p>C. Are we are not prepared for facts?</p> - -<p>T. I will not relate what you will not receive.</p> - -<p>C. Why?</p> - -<p>T. Because it will do you no good.</p> - -<p>C. How do you know we will not receive it?</p> - -<p>T. Because I see your opinions will prevent it.</p> - -<p>C. Then what is your mission?</p> - -<p>T. To remove your opinions when wrong.</p> - -<p>C. Have we wrong opinions?</p> - -<p>T. Some are right, and others wrong.</p> - -<p>C. Which are wrong?</p> - -<p>T. Those which cause you to wrangle.</p> - -<p>C. But may we not compare our opinions?</p> - -<p>T. What good will the comparison do?</p> - -<p>C. It will show which are correct.</p> - -<p>T. How will it show that?</p> - -<p>C. The strongest will gain the victory.</p> - -<p>T. The victory over whom?</p> - -<p>C. Over the weak.</p> - -<p>T. Well, does a victory over the weak establish what -you want?</p> - -<p>C. It establishes the fact, that one opinion is stronger -than another.</p> - -<p>T. How so?</p> - -<p>C. Because it overpowers the weakest opinion.</p> - -<p>T. Then, when one mind overcomes another, you say -he is correct.</p> - -<p>C. I know of no better rule.</p> - -<p>T. When the rule is secure because it is just, the wisdom -of the rule will be established, but the rule is wrong, and,<span class="pagenum" id="Page_169">[169]</span> -therefore, the result must be wrong. Because one mind -triumphs over another, it does not prove the right on the -side of the victor.</p> - -<p>C. How, then, can opinions be tested?</p> - -<p>T. By experience.</p> - -<p>C. Experience is on both sides.</p> - -<p>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.</p> - -<p>C. It would be a long time to overcome errors in that -way.</p> - -<p>T. Will you show how they can be overcome sooner?</p> - -<p>C. I think that two minds, holding different opinions, -should discuss the difference between them.</p> - -<p>T. Will a discussion of differences make them less, or -remove a single error?</p> - -<p>C. I will say, I see no other way to remove them.</p> - -<p>T. The wisest among you see no other way; but have -you ever known an error corrected by disputation?</p> - -<p>C. I have seen some minds confounded.</p> - -<p>T. The answer is true; but have you seen any one -correct his errors by controversy?</p> - -<p>C. I may say, some minds have been changed by controversy.</p> - -<p>T. Have they been changed so as to abandon their -errors?</p> - -<p>C. The change has been well, because they have received -the truth.</p> - -<p>T. What truth have they received?</p> - -<p><span class="pagenum" id="Page_170">[170]</span>C. They have received the truth of the Bible.</p> - -<p>T. What truth of the Bible have they received?</p> - -<p>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.</p> - -<p>T. Is that a truth revealed in the Bible?</p> - -<p>C. It is a truth which no reader of the Bible can deny. -It is a truth which God has revealed to mind.</p> - -<p>T. Will you read the truth to me from that Book?</p> - -<p>C. I will show you a passage. It reads, “The fathers -have eaten sour grapes, and the children’s teeth are set on -edge.”</p> - -<p>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?</p> - -<p>C. It says, that the children were affected by the conduct -of the father.</p> - -<p>T. What else?</p> - -<p>C. Why, if they were so affected, they must partake -of the guilt of the father.</p> - -<p>T. How so?</p> - -<p>C. Because, it makes the children responsible for the -conduct of the parent.</p> - -<p>T. How does it make the children responsible?</p> - -<p>C. By virtue of the law to which they are subject.</p> - -<p>T. What virtue is there in any law, which makes one -mind responsible for the deeds of another?</p> - -<p>C. I see you are an infidel.</p> - -<p>T. How can you see what is not a fact?</p> - -<p>C. It is a fact that you cavil with God’s law.</p> - -<p>T. Wherein have I caviled?</p> - -<p><span class="pagenum" id="Page_171">[171]</span>C. By denying what is written in the Bible.</p> - -<p>T. What have I denied in the Bible?</p> - -<p>C. The doctrine of innate depravity.</p> - -<p>T. I have not seen that doctrine in the Bible, neither -have you.</p> - -<p>C. The doctrine is contained in the passage I have -quoted.</p> - -<p>T. I do not see it.</p> - -<p>C. There is no one so blind as he who will not see.</p> - -<p>T. Then, I will need sight. Can you impart it?</p> - -<p>C. I can not make you see, unless you will try.</p> - -<p>T. I will not try to see what is not.</p> - -<p>C. Then, you may see what is.</p> - -<p>T. Then, you will produce what is, and let what is not -alone. I saw you and your companion wrangling about -what is not.</p> - -<p>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.</p> - -<p>T. It should not be rewarded for what it rejects, because -it is untrue.</p> - -<p>C. It should be punished for its obstinacy.</p> - -<p>T. It should not be punished for rejecting a wrong.</p> - -<p>C. The wickedness of mind must be punished, or God -will not be just.</p> - -<p>T. How will God punish a mind for rejecting a wrong?</p> - -<p>C. He will not punish a mind for rejecting a wrong, -but for rejecting the truth.</p> - -<p>T. The truth will not justify you. The truth should -make you free.</p> - -<p>C. I am free; I never was a slave. Why will not the -truth justify me?</p> - -<p><span class="pagenum" id="Page_172">[172]</span>T. Because it is rejected by you, and error is often encouraged.</p> - -<p>C. What have I rejected?</p> - -<p>T. You have not rejected some errors, but many facts.</p> - -<p>C. What fact have I rejected?</p> - -<p>T. The fact that God is just to all.</p> - -<p>C. If he had been just to all, we should not have been -spared the vengeance of his wrath.</p> - -<p>T. How do you know?</p> - -<p>C. Because his wrath is withheld on account of his -Son.</p> - -<p>T. How do you know that his wrath is withheld?</p> - -<p>C. Because we do not receive our just deserts.</p> - -<p>T. What are our just deserts?</p> - -<p>C. The vengeance and wrath of God, forever.</p> - -<p>T. How can you tell what you do not know?</p> - -<p>C. I can tell what I believe.</p> - -<p>T. On what evidence is that belief predicated?</p> - -<p>C. On the word of God.</p> - -<p>T. Will you read that word?</p> - -<p>C. Thou shalt not see me without repentance.</p> - -<p>T. Thy memory will not read truly.</p> - -<p>C. But that is the meaning of the passage.</p> - -<p>T. I will aid you right.</p> - -<p>C. Go on.</p> - -<p>T. “The gifts and calling of God are without repentance.”</p> - -<p>C. That is not the passage.</p> - -<p>T. Then, I can not find it.</p> - -<p>C. But you know the word of God is true.</p> - -<p>T. It is true; but not your saying.</p> - -<p>C. I see you will not consent to any thing.</p> - -<p><span class="pagenum" id="Page_173">[173]</span>T. I will not dissent from a fact.</p> - -<p>C. How will you get a fact?</p> - -<p>T. By experiment, by demonstration, and by knowing.</p> - -<p>C. Would you reject what you do not know?</p> - -<p>T. I would receive what I know, and look for the evidence -of what I do not know.</p> - -<p>C. On what page of revelation would you look?</p> - -<p>T. On the first page.</p> - -<p>C. That aids but little.</p> - -<p>T. Then, I would turn to the second page, and so on, -until I found wisdom.</p> - -<p>C. Then, the Bible is your wisdom.</p> - -<p>T. The Bible contains much wisdom, but nature more.</p> - -<p>C. Is nature more wise than revelation?</p> - -<p>T. I have said, it is.</p> - -<p>C. How can that be, when revelation came from God?</p> - -<p>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.</p> - -<p>C. But when revelation contradicts nature, what will -you do?</p> - -<p>T. I will say, it can not contradict nature, for nature is -true to itself.</p> - -<p>C. But the Bible contradicts nature.</p> - -<p>T. How, and wherein?</p> - -<p>C. The sun and moon stood still for Joshua to slay his -enemies.</p> - -<p>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.<span class="pagenum" id="Page_174">[174]</span> -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.</p> - -<p>C. I see no contradiction in your interpretation.</p> - -<p>T. It is not my interpretation.</p> - -<p>C. Whose is it?</p> - -<p>T. It is the interpretation of Joshua.</p> - -<p>C. From whom did you receive it?</p> - -<p>T. I received it from a circle belonging to a sphere, -who received it from him.</p> - -<p>C. How may I know the truth of what you affirm?</p> - -<p>T. By advancement in wisdom.</p> - -<p>C. How may I advance in wisdom?</p> - -<p>T. By receiving wisdom from superior minds.</p> - -<p>C. How may I know who is my superior?</p> - -<p>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.</p> - -<p>C. But nature is an incomprehensible volume.</p> - -<p>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.</p> - -<p>C. Who will aid me?</p> - -<p>T. Nature will not leave you without an instructor.</p> - -<p>C. That is your opinion, I suppose.</p> - -<p>T. It is a fact which I know. I have not come here<span class="pagenum" id="Page_175">[175]</span> -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.</p> - -<p>C. This is narrowing to a small compass the circumference -of minds. It gives little scope for thought and -energy.</p> - -<p>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.</p> - -<p>C. Then you are for submitting to every indignity, -which the weakness and malice of wicked minds may heap -upon your reputation.</p> - -<p>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<span class="pagenum" id="Page_176">[176]</span> -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.</p> - -<p>C. The theory you advocate is well; but it will not do to -practice. Minds need something to make them do right.</p> - -<p>T. When minds do what something makes them, it is -that <i>something</i>, and not them, which does it. They are<span class="pagenum" id="Page_177">[177]</span> -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?</p> - -<p>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.</p> - -<p>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.</p> - -<p>C. Then, you would unbridle the mind, and give it -liberty to do as it pleased.</p> - -<p>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.”</p> - -<p>C. Would it not please to do wrong?</p> - -<p>T. It would please to do only right, and, when mind -pleases to do right, it will injure no one.</p> - -<p>C. How do you know it would please to do right?</p> - -<p>T. By experience.</p> - -<p>C. Have you no fear of your superiors?</p> - -<p>T. My superiors are more just and good than I.</p> - -<p>C. Then why do you not fear them?</p> - -<p>T. Because they are better than myself.</p> - -<p>C. I would not obey without reward.</p> - -<p>T. Would you not do as you pleased?</p> - -<p>C. I would; but I would not please to obey.</p> - -<p>T. Why?</p> - -<p><span class="pagenum" id="Page_178">[178]</span>C. Because I would do as I pleased.</p> - -<p>T. If you pleased to obey, and did as you pleased, -you would obey.</p> - -<p>C. But I would not so please to do.</p> - -<p>T. Would you do as you would not please to do?</p> - -<p>C. I would not.</p> - -<p>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?</p> - -<p>C. This is a new doctrine. I see you sap the foundation -of all fear.</p> - -<p>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<span class="pagenum" id="Page_179">[179]</span> -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.</p> - -<p>C. I would ask, if mind ought not to fear God?</p> - -<p>T. How can a mind fear what it loves?</p> - -<p>C. It may fear to offend.</p> - -<p>T. It will not offend, when right.</p> - -<p>C. But, when it is liable to err, it may fear.</p> - -<p>T. But it is not liable to err in what it knows, and what -is unknown ought not to create fear.</p> - -<p>C. Why?</p> - -<p>T. Because it is unknown. Most fears are of this description. -Minds seldom fear real things.</p> - -<p>C. Do not slaves fear their masters?</p> - -<p>T. Not their masters, but what their masters may do.</p> - -<p>C. Is not the will of the master a reality?</p> - -<p>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.</p> - -<p>C. Then, servants are to blame for their fears?</p> - -<p>T. I blame no mind, it is not my prerogative to condemn.<span class="pagenum" id="Page_180">[180]</span> -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.</p> - -<p>C. Does not God make mind fear?</p> - -<p>T. Never.</p> - -<p>C. But minds fear God.</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_181">[181]</span>C. I must acknowledge that I have.</p> - -<p>T. Would you know the cause?</p> - -<p>C. You have laid the cause bare in your remarks.</p> - -<p>T. How long will you tarry here in this midnight of -wrong?</p> - -<p>C. Till I can be released.</p> - -<p>T. Will you be free?</p> - -<p>C. If I can.</p> - -<p>T. There is no wrong whence I go. Will you follow -me?</p> - -<p>C. I will try; but I know not where you will lead me.</p> - -<p>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.</p> - -<p>C. Suppose permission should be denied.</p> - -<p>T. Suppositions never enter there.</p> - -<p>C. What! no one allowed to suppose a question? -That must be a tyranny unknown to me.</p> - -<p>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,<span class="pagenum" id="Page_182">[182]</span> -and another by a different rule. When they bring their -works together, they disagree. Do you know the reason?</p> - -<p>C. I see the reason.</p> - -<p>T. Would you avoid the disagreement?</p> - -<p>C. I would have my work useful.</p> - -<p>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.</p> - -<p>C. Was not your presence an encouragement to -wrangling, when you came to see me?</p> - -<p>T. I came to correct, not to support, wrangling.</p> - -<p>C. But while you were a witness, did not your presence -support it?</p> - -<p>T. No: checked it. Had I not succeeded, I should -have retired.</p> - -<p>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.</p> - -<p>C. But some one must make the sacrifice, or there will -be no deliverance.</p> - -<p>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<span class="pagenum" id="Page_183">[183]</span> -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.</p> - -<p>C. Verily, you make wrangling the worst of all vices.</p> - -<p>T. What is greater?</p> - -<p>C. The wrong of injustice.</p> - -<p>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.</p> - -<p>C. I will wrangle no more. I see a light advancing. -Who comes with the stream of radiant glory beaming on -his brow?</p> - -<p>T. It is my friend William. He has a message for -you. You may answer him when he speaks, and as he -speaks.</p> - -<p><span class="pagenum" id="Page_184">[184]</span>W. Thy friend will wrangle no more. Let him come -with us, and we will do him good. Art thou ready, -friend?</p> - -<p>C. I am ready.</p> - -<p>W. Hast thou realized the wisdom thou hast heard?</p> - -<p>C. I have heard what has done me good.</p> - -<p>W. Thy work is not done. Cast thou square thy life -by the rule I give thee?</p> - -<p>C. What is the rule?</p> - -<p>W. When thou findest wisdom to aid thee, wilt thou -renew thy strength, and soar above the groveling disputes, -which thy circle have cherished?</p> - -<p>C. I feel no desire to wrangle with mind.</p> - -<p>W. Hast thou a desire to obey the wisdom thou hast -learned from thy servant, who has instructed thee?</p> - -<p>C. I will not disobey what contributes to my enjoyment.</p> - -<p>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.</p> - -<p>C. I will follow thee whither thou goest.</p> - -<p>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<span class="pagenum" id="Page_185">[185]</span> -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.”</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_186">[186]</span> - -<h2 class="nobreak">CHAPTER X.<br> - -<small>PROGRESS FROM THE FOURTH TO THE SEVENTH CIRCLE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">I was</span> 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?”</p> - -<p>“We have no fears of progress,” said the commander.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_187">[187]</span>C. We are ready to be improved, as to improve others.</p> - -<p>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.”</p> - -<p>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?”</p> - -<p>“I know what is the meaning,” said the commander.</p> - -<p>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?</p> - -<p>C. I am willing.</p> - -<p><span class="pagenum" id="Page_188">[188]</span>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.</p> - -<p>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<span class="pagenum" id="Page_189">[189]</span> -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.”</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_190">[190]</span> -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.</p> - -<p>“Pilgrims: on your right are crowns at the feet of saints.<span class="pagenum" id="Page_191">[191]</span> -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.</p> - -<p><span class="pagenum" id="Page_192">[192]</span>“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.</p> - -<p>“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<span class="pagenum" id="Page_193">[193]</span> -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.</p> - -<p>“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.</p> - -<p>“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.”</p> - -<p>The song was sung, but no words can describe its richness. -The poor were made rich, and equality pervaded -the immense multitude.</p> - -<p>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<span class="pagenum" id="Page_194">[194]</span> -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.</p> - -<p><span class="pagenum" id="Page_195">[195]</span>“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.”</p> - -<p>He opened the door, and drew therefrom a book of -seven seals. He began to unloose the first seal, when he -said:</p> - -<p>“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<span class="pagenum" id="Page_196">[196]</span> -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.</p> - -<p>“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.</p> - -<p>“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<span class="pagenum" id="Page_197">[197]</span> -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.</p> - -<p>“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.<span class="pagenum" id="Page_198">[198]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_199">[199]</span> -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.</p> - -<p>“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 <i>one</i> mind, so that what was the -mind of one was the mind of all, yet some were tenacious<span class="pagenum" id="Page_200">[200]</span> -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.</p> - -<p>“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.</p> - -<p>“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<span class="pagenum" id="Page_201">[201]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_202">[202]</span> -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.</p> - -<p>“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.<span class="pagenum" id="Page_203">[203]</span> -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.</p> - -<p>“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.”</p> - -<p>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<span class="pagenum" id="Page_204">[204]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_205">[205]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_206">[206]</span> -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.</p> - -<p>“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.<span class="pagenum" id="Page_207">[207]</span> -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.</p> - -<p>“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.”</p> - -<p>We followed him to the chamber of hope. The messenger -then appeared, and said:</p> - -<p>“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.”</p> - -<p><span class="pagenum" id="Page_208">[208]</span>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,<span class="pagenum" id="Page_209">[209]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_210">[210]</span> -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<span class="pagenum" id="Page_211">[211]</span> -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.”</p> - -<p>“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.</p> - -<p>“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<span class="pagenum" id="Page_212">[212]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_213">[213]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_214">[214]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_215">[215]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_216">[216]</span> -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.</p> - -<p>“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.”</p> - -<p>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<span class="pagenum" id="Page_217">[217]</span> -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.”</p> - -<p>T. May not unseen causes disturb the result by their -modifications?</p> - -<p>“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<span class="pagenum" id="Page_218">[218]</span> -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.”</p> - -<p>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.</p> - -<p>But when inspiration comes from any mind below the -sixth circle, it should be regarded with caution, so far as<span class="pagenum" id="Page_219">[219]</span> -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.</p> - -<p>“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.<span class="pagenum" id="Page_220">[220]</span> -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.</p> - -<p>“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.</p> - -<p>“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<span class="pagenum" id="Page_221">[221]</span> -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.</p> - -<p>“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?”</p> - -<p>“We will all.”</p> - -<p>“Then you may rise with me to the court of Beauty.”</p> - -<p>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.”<span class="pagenum" id="Page_222">[222]</span> -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,</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="first">“Welcome, ye pilgrims, with gladness we raise</div> -<div class="verse">The song of the pure, in anthems of praise;</div> -<div class="verse">For wisdom, whose might sustains us in love,</div> -<div class="verse">Calls you, with nature, to join us above.”</div> -</div></div> - -<p>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.</p> - -<p>“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<span class="pagenum" id="Page_223">[223]</span> -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.</p> - -<p>“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.</p> - -<p>“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.<span class="pagenum" id="Page_224">[224]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_225">[225]</span> -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.</p> - -<p>“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.</p> - -<p>“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<span class="pagenum" id="Page_226">[226]</span> -shall fear no evil. The pure shall see good. The -bliss of wisdom shall grow brighter and brighter, forever.</p> - -<p>“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.</p> - -<p>“There is a light which you will emit in your pathway,<span class="pagenum" id="Page_227">[227]</span> -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<span class="pagenum" id="Page_228">[228]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_229">[229]</span> -we do to get things in readiness? You will now be instructed -by another mind.”</p> - -<p>When he had concluded, another mind said:</p> - -<p>“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.</p> - -<p>“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<span class="pagenum" id="Page_230">[230]</span> -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.</p> - -<p>“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.</p> - -<p><span class="pagenum" id="Page_231">[231]</span>“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.</p> - -<p>“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.</p> - -<p>“The rudimental world is afflicted with great evils.<span class="pagenum" id="Page_232">[232]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_233">[233]</span> -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.”</p> - -<p>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;<span class="pagenum" id="Page_234">[234]</span> -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.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_235">[235]</span> - -<h2 class="nobreak">CHAPTER XI.<br> - -<small>MISSION TO THE RUDIMENTAL SPHERE.</small></h2> -</div> -<div class="blockquot"> -<div class="hangingindent"> -<p>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.</p> -</div></div> - -<p><span class="smcap">When</span> the instructions were given, I said to my companion, -“You will now request William to make a journey -with us.”</p> - -<p>“Shall we not be aided with others?” said she.</p> - -<p>“Others will come with us,” I replied.</p> - -<p>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.”</p> - -<p>T. I see new things have become old.</p> - -<p><span class="pagenum" id="Page_236">[236]</span>W. Thou wilt see old things become new. Behold, -we make all things new.</p> - -<p>T. Thou canst not make a new creation.</p> - -<p>W. We can create new things out of old.</p> - -<p>T. We can change old things into new.</p> - -<p>W. Thou wilt change nothing new into old.</p> - -<p>The mind of one with whom I had formed an acquaintance -in the body, responded: “How will you change old -things into new?”</p> - -<p>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.</p> - -<p>M. If all things become changed by progress, will not -all things lose their original identity?</p> - -<p>W. The change is not external, but is internal. The -change is pure. The grossness of impurity, being removed,<span class="pagenum" id="Page_237">[237]</span> -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.</p> - -<p>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?”</p> - -<p>“Ought not selfishness to be overcome, so that others’ -good may be advanced?” said a mind.</p> - -<p>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<span class="pagenum" id="Page_238">[238]</span> -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.</p> - -<p>M. Then, are not minds disturbing their own happiness, -when they neglect those with whom they are united?</p> - -<p>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<span class="pagenum" id="Page_239">[239]</span> -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<span class="pagenum" id="Page_240">[240]</span> -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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_241">[241]</span>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<span class="pagenum" id="Page_242">[242]</span> -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.</p> - -<p>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.</p> - -<p>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,<span class="pagenum" id="Page_243">[243]</span> -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.</p> - -<p>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<span class="pagenum" id="Page_244">[244]</span> -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.</p> - -<p><span class="pagenum" id="Page_245">[245]</span>M. Then nature is not wrong, nor the works of nature -evil.</p> - -<p>W. Nature can not be wrong, for it is the harmonious -work of God.</p> - -<p>M. Is not mind a harmonious work of God?</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_246">[246]</span> -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.</p> - -<p>M. Know we not that your wisdom will be discarded?</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_247">[247]</span>M. But when you go on your mission, are there not -some minds, in this sphere, who will attempt to baffle your -efforts?</p> - -<p>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.</p> - -<p>M. If then, one mind denies the wisdom you teach, will it -not create distrust among the minds in the body?</p> - -<p>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.</p> - -<p>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?</p> - -<p>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<span class="pagenum" id="Page_248">[248]</span> -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.</p> - -<p>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<span class="pagenum" id="Page_249">[249]</span> -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.</p> - -<p>M. Minds in the body will deny the revealments you -will make, because they are conflicting.</p> - -<p>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?</p> - -<p>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<span class="pagenum" id="Page_250">[250]</span> -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.</p> - -<p>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.</p> - -<p>M. The mediums of writing will not write with spirits -who oppose them, I apprehend.</p> - -<p>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<span class="pagenum" id="Page_251">[251]</span> -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.</p> - -<p>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<span class="pagenum" id="Page_252">[252]</span> -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.</p> - -<p>“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<span class="pagenum" id="Page_253">[253]</span> -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.”</p> - -<p>M. There will, then, needs be a change in the forms -of worship, and the order of societies and churches.</p> - -<p>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<span class="pagenum" id="Page_254">[254]</span> -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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_255">[255]</span> -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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_256">[256]</span> -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.</p> - -<p>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<span class="pagenum" id="Page_257">[257]</span> -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.</p> - -<p>M. Where will you direct my steps?</p> - -<p>W. To a mansion which is near thee.</p> - -<p>M. May I now go?</p> - -<p>W. Thou mayest go, as thou art prepared. There -will be a work required of thee, when thou shalt enter -there.</p> - -<p>M. I am ready to do what will be required, if no evil -be designed me or others.</p> - -<p>W. No evil will be required of thee. Thou wilt not -be required to do evil but good.</p> - -<p>M. Then you may lead me onward.</p> - -<p>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.</p> - -<p>We reached the mansion. The mind was received.<span class="pagenum" id="Page_258">[258]</span> -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.</p> - -<p>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.</p> - -<p>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 <i>make</i> 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.</p> - -<p><span class="pagenum" id="Page_259">[259]</span>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.</p> - -<p>Having completed this volume, I would very respectfully -dedicate the same to the rudimental world, without -respect to persons.</p> - -<p class="right">T. PAINE.</p> -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<span class="pagenum" id="Page_260">[260]</span> - -<h2 class="nobreak">POETRY.</h2> -</div> - -<p><span class="smcap">The</span> 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:</p> - -<h3>THE SECOND SPHERE.</h3> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="verse">There is a flower that fadeth never;</div> -<div class="indent">There is a star which never sets;</div> -<div class="verse">There is a gem that shineth ever—</div> -<div class="indent">There is a Mind, which ne’er forgets</div> -<div class="verse">The flower, so sweet, so fadeless, even</div> -<div class="indent">The star, ’mid other stars, so bright—</div> -<div class="verse">The gem that decks the vault of heaven;</div> -<div class="indent">Or mind that lives for purer light,</div> -<div class="verse">Where angels dwell in nightless day,</div> -<div class="verse">Where seraphs chant the holy lay,</div> -<div class="verse">Where minds unite with minds above,</div> -<div class="verse">Where all is peace, where all is love.</div> -</div> -<div class="stanza"> -<div class="verse">There is a casket filled with flowers;</div> -<div class="indent">There is a stream of crystal life;</div> -<div class="verse">There is a beauty decks my bowers,</div> -<div class="indent">In this bright world away from strife;</div> -<div class="verse">Which fills my soul with grateful praise,</div> -<div class="indent">Which melts my heart with holy fire,</div> -<div class="verse">Which wakes my song, inspires my lays,</div> -<div class="indent">And quickens mind with pure desire;</div> -<div class="verse">For sweet employ in works of love,</div> -<div class="verse">To bless my soul with grace above—</div> -<div class="verse">The flower, the star, or gem so fair,</div> -<div class="verse">That I no want or sorrow share.</div> -</div></div></div> -<hr class="tb"> -<p><span class="pagenum" id="Page_261">[261]</span></p> - -<h3>LINES</h3> - -<p>Addressed to Rev. <span class="smcap">T. J. Smith</span>, through <span class="smcap">S. H. Lewis</span>, Medium, -March, 1851.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="verse">Go ahead, look backward, never,</div> -<div class="indent"><span class="smcap">Onward</span>, be the <span class="allsmcap">CRY</span></div> -<div class="verse">Fight truth’s battles—never, never,</div> -<div class="indent">From the contest fly.</div> -<div class="indent3">Be thou ever looking upward,</div> -<div class="indent4">For the truth on high;</div> -<div class="indent3">Falter, faint not, in the struggle;</div> -<div class="indent4">Be your watchword, <span class="allsmcap">TRY</span>.</div> -</div> -<div class="stanza"> -<div class="verse"><span class="smcap">Try</span> for every thing that’s glorious,</div> -<div class="indent">Be you good and true;</div> -<div class="verse">Ever be your motto, progress—</div> -<div class="indent">Ev’ry <span class="allsmcap">THING</span> that’s new.</div> -<div class="indent3">Care not for the world’s applauding;</div> -<div class="indent4">Think of something higher,</div> -<div class="indent3">Strive to serve the heavenly Father;</div> -<div class="indent4">Preach, with holy fire.</div> -</div> -<div class="stanza"> -<div class="verse">Holy spirits guard you ever,</div> -<div class="indent">Keep you in the way;</div> -<div class="verse">From the earth, your heart then sever—</div> -<div class="indent">Wait the rising day—</div> -<div class="indent3">Ye shall see it, feel it, know it,</div> -<div class="indent4">Tell it to the world—</div> -<div class="indent3">Tell them <span class="allsmcap">ALL</span>, that superstition</div> -<div class="indent4">From its throne is hurled.</div> -</div> -<div class="stanza"> -<div class="verseright"><span class="smcap">S. R. Smith.</span></div> -</div></div></div> -<hr class="tb"> -<p><span class="pagenum" id="Page_262">[262]</span></p> - -<h3>THE VOICE OF THE SPIRIT.</h3> - -<p><span class="smcap">Blessed</span> 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.</p> - -<p>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.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">Go, sister, not declining,</div> -<div class="indent">Till thy weary work is done;</div> -<div class="verse">Go, when thy soul is pining,</div> -<div class="indent">Oft, and bow before the throne</div> -<div class="verse">Of mercy, never tiring,</div> -<div class="indent">Of goodness forever free;</div> -<div class="verse">And let thy mind admiring,</div> -<div class="indent">Be warmed with charity:</div> -<div class="verse">There offer thy oblation,</div> -<div class="indent">Where misfortune claims thy aid</div> -<div class="verse">There seek the great salvation,</div> -<div class="indent">As thou and I oft have prayed.</div> -</div></div> -<hr class="tb"> -<p><span class="pagenum" id="Page_263">[263]</span></p> - -<h3>LINES<br> - -<small>TO A FRIEND FROM THE SECOND SPHERE.</small></h3> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">Thou art weary, my friend, with earth’s fading toys;</div> -<div class="verse">Thou hast felt not the love of wisdom’s pure joys,</div> -<div class="verse">Nor seen the bright sunshine, in mercy untold,</div> -<div class="verse">Unfolding a beauty more precious than gold;</div> -<div class="verse">For the clear stream of truth rolls sweetly along,</div> -<div class="verse">Like notes on the wave of the seraphim’s song:</div> -<div class="verse">The minds I behold, are the friends I admire,</div> -<div class="verse">And the love which I feel, my soul doth inspire:</div> -<div class="verse">The song I have heard, is a song known to me,</div> -<div class="verse">More welcome its notes than the flute’s dulcet key:</div> -<div class="verse">More wondrous the wisdom, disclos’d by the star,</div> -<div class="verse">Revolving ’mid circles of systems afar,</div> -<div class="verse">Than the moonlight of mind, with works evermore</div> -<div class="verse">Conflicting with nature on error’s dark shore;</div> -<div class="verse">Or the dream of thy mind, or the fear of the knell,</div> -<div class="verse">Which comes to thy soul from the sad, tolling bell.</div> -<div class="verse">Away, far away, from my beautiful bower,</div> -<div class="verse">Thy strength thou art wasting with thy weary hour,</div> -<div class="verse">Where the sweet song of heaven dispels not thy fear,</div> -<div class="verse">Nor the angels of mercy away chase thy tear;</div> -<div class="verse">Though one thou hast lov’d with the love of true joy,</div> -<div class="verse">Would welcome thee upward to sweeter employ.</div> -<div class="verse">Away then, dear friend, away with thy sadness,</div> -<div class="verse">The bright morning dawns with hope of true gladness;</div> -<div class="verse">And the one thou hast lov’d is not far away;</div> -<div class="verse">But is near thee to bless, by night and by day.</div> -</div></div> -<hr class="tb"> -<p><span class="pagenum" id="Page_264">[264]</span>The following article was written by a spirit, with the -hand of Mrs. <span class="smcap">Charlotte M. Cavan</span>, 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.</p> - -<h3>A VOICE FROM THE SPIRIT LAND.</h3> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">I hear a voice, ’tis sweet withal—</div> -<div class="indent">Far sweeter than Æolian lyre;</div> -<div class="verse">Gentle its murmurs on me fall,</div> -<div class="indent">In harmonies that never tire.</div> -<div class="verse">I know that voice, my inmost soul</div> -<div class="indent">Answers in quick response to thine;</div> -<div class="verse">Deep are the harmonies that roll,</div> -<div class="indent">When thy fond spirit enters mine.</div> -<div class="verse">For worlds of wealth, I would not give</div> -<div class="indent">The wisdom I receive from thee;</div> -<div class="verse">Thou bidst me to be pure, and live</div> -<div class="indent">Worthy of one whose spirit’s free;</div> -<div class="verse">For what is death? ’tis but a life—</div> -<div class="indent">The dawning of a new born day;</div> -<div class="verse">With immortality ’tis rife—</div> -<div class="indent">A bliss that can not pass away.</div> -<div class="verse">Then gently speak, and touch my hand;</div> -<div class="indent">Give me more light and truth divine;</div> -<div class="verse">And, when at last the spirit land,</div> -<div class="indent">Unfolds this waiting soul of mine,</div> -<div class="verse">Thou’lt be the first to welcome me—</div> -<div class="indent">To lure my raptur’d spirit higher;</div> -<div class="verse">To show me those I long to see,</div> -<div class="indent">And tune for me thy angel lyre.</div> -</div></div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<p class="ph1">FOOTNOTES:</p> -</div> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">[A]</a> When one head controls another, the one controlled has been beheaded.</p> - -</div> - -<hr class="chap x-ebookmaker-drop"> - -<div class="chapter"> -<div class="transnote"> -<p class="ph1">TRANSCRIBER’S NOTES:</p> - -<p>Obvious typographical errors have been corrected.</p> - -<p>Inconsistencies in hyphenation have been standardized.</p> - -<p>Archaic or variant spelling has been retained.</p> - -<p>The cover image for this eBook was created by the transcriber using the original cover and is entered into the public domain.</p> -</div></div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK LIGHT FROM THE SPIRIT WORLD ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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