,,light ,,from ,,the ,,spirit ,,world4 ,,the ,,pilgrimage ,,of ,,thomas ,,paine1 ,,and ,,others1 ,,to ,,the ,,seventh ,,circle ,,in ,,the ,,spirit ,,world4 ,,rev4 ,c4 ,,hammond1 ,medium4 ,illustration3 ,,fourth ,,thousand4 ,,rochester3 ,d4 ,m4 ,,dewey1 ,,arcade ,,hall4 ,,new-,,york1 ,,fowler ,,wells1 ,,and ,j4 ,s4 ,,redfield4 ,,boston1 ,,bela ,,marsh1 ,,and ,b4 ,b4 ,,mussey ,,co4 #aheb4 ,entered according to ,act of ,congress1 by ,,charles ,,hammond1 ,in the ,clerk's ,office of the ,district ,court of the ,united ,states1 for the ,northern ,district of ,new-,york1 ,march #eth1 #aheb4 ,,printed ,,by ,,lee1 ,,mann ,,co41 ,,american ,,building4 ,,stereotyped ,,by ,j4 ,w4 ,,brown4 ,rochester1 ,n4 ,y4 ,,contents4 ,,chapter ,i4 ,conversation with his physician1 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--,benediction1 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 experience1 and signs his name4--,from page #ac to page #bg4 ,,chapter ,,ii4 ,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 error1 but was defeated--,error acknowledged--,strife about opinions condemned--,nature is never contradictory1 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 justice1 wisdom1 progression1 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 made1 and its pillars--,hears a wail of sorrow1 and prepares for a mission4--,from page #bg to page #eb4 ,,chapter ,,iii4 ,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 explained4--,from page #eb to page #fd4 ,,chapter ,,iv4 ,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 ,temple4--,from page #fd to page #ajb4 ,,chapter ,v4 ,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 helmet1 spear1 sword with two edges1 arrows and bow1 sling and pebbles--,trumpet--,directions to revisit the castle4--,from page #ajb to page #aaj4 ,,chapter ,,vi4 ,the deacon's prayer--,thomas and ,mary converse--,dialogue between the deacon and ,thomas on rewards1 a day of judgment1 and the atonement--,the deacon converted--,sung the new song--,departure for the temple--,the deacon initiated into the mysteries of wisdom1 and the secret explained--,thomas and the deacon revisit the castle4--,from page #aaj to page #abf4 ,,chapter ,,vii4 ,the wonder in the castle--,dialogue between the chief1 the deacon1 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 #bd elders1 and #add1jjj--,the ,commander conducts them to the temple1 where they were initiated into that degree of wisdom4--,from page #abf to page #add4 ,,chapter ,,viii4 ,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 converted1 and received into the temple4--,from page #add to page #afe4 ,,chapter ,,ix4 ,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 moon1 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 advice1 and conducts him to the temple1 when he receives a new name1 and a white stone4--,from page #afe to page #ahf4 ,,chapter ,x4 ,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--,predictions1 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 circle1 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 sphere1 and how it would be received--,the serpent to be destroyed--,evils to be overcome by wisdom4--,from page #ahf to page #bce4 ,,chapter ,,xi4 ,franklin1 ,swedenborg1 ,paine1 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 ,pilgrimage4--,from p4 #bce to p4 #bei4 ,,preface4 ,agreeably to announcement in the 8,light from the ,spirit ,world10 ,i am able to present this volume to the public1 under circumstances which will be gratifying to all those who are the friends of ,progress and ,reform4 ,no pains have been spared to present the precise words chosen by the author1 and preserve the style and sense of the original manuscript4 ,in regard to the merits of the production1 it must speak for itself2 for1 whatever of merit or demerit it may possess1 ,i am worthy of neither praise nor censure4 ,astounding as may be the assertion1 that ,i had no will to write it1 or exercised any other control1 than to let my hand be moved by an invisible influence1 and write as it would1 without any volition on my part1 yet it is1 nevertheless1 true4 ,and1 ,i am quite confident1 that out of the two thousand writing mediums1 now in the ,united ,states1 no one in a passive condition will be able to contradict the assertion4 ,indeed1 ,i have found by actual experiment1 that1 in a great many instances1 the spirit who controls my hand1 has succeeded in writing sentences contrary to my will1 and while ,i was endeavoring with all my volition1 to write something else4 ,but1 so far as the orthography and punctuation of the ,pilgrimage are concerned1 ,i have exercised supervision4 ,and yet1 much aid has been afforded me by spirits in this matter4 ,they arranged all the paragraphs and sentences4 ,the initials1 which represent different minds1 were added by myself1 to aid the general reader2 and also the division of the work into chapters1 with the prefatory contents of the same4 ,never having written a book in my life1 excepting with the control of spirits1 who have now given two volumes to the public1 in about eight months1 it may occur to the reader1 that other divisions would have been preferable2 but ,i have made the divisions as they seemed to me most natural4 ,this work has been written with uncommon despatch4 ,consequent upon the issue of the 8,light10 in ,november1 #ahea1 ,i was seemingly wearied with letters on business and inquiries1 in regard to matters connected with spirit developments2 so that1 in the brief period of four months1 ,i have received about two hundred1 which demanded reading and reply4 ,this necessarily absorbed much of my time2 especially1 as very many solicited information from spirits4 ,near the close of ,december1 #ahea1 ,i began to sit for this work4 ,i found my engagements such that ,i could only devote a part of each day1 and this part was frequently interrupted by strangers who desired information on the subject4 ,but the interruption did not seem to disconcert the writer4 ,though often breaking off in the middle of a sentence1 the spirit knew exactly where to commence1 even without any reading of what had been written4 ,notwithstanding these embarrassments1 ,i found on the first of ,february1 #aheb1 that my manuscript was nearly equal to the desired contents for a book2 at which time1 ,i entered into an arrangement with the publisher1 ,mr4 ,dewey1 by which ,i am able to give this work a more extended circulation1 and at less cost1 than ,i otherwise could have done1 which ,i trust will be abundantly obvious in its mechanical execution and neatness4 ,concerning my condition while writing this book1 ,i will say1 that when writing1 the whole subject matter was entirely in the dark to me4 ,i would take my pen1 and place myself in the attitude of writing1 when all thought and care would be wholly abstracted from my mind4 ,as my thoughts vanished1 my hand would generally begin to move1 and a word would be written4 ,then ,i would know what that word was4 ,when the first word was written1 my hand would be uplifted so as to leave a space between the words1 and proceed as before4 ,in this way the book was written4 ,but when the spirit chose1 ,i found my mind often1 very often1 though not always1 impressed with the word which was being written4 ,and some mediums inform me that whole sentences are impressed upon their minds at once2 but with me it is a rare thing that ,i have more than one word at a time1 and that comes1 as it were1 while they are writing it4 ,should the reader receive the instruction and pleasure from a perusal of these pages1 which ,i have while they were being written1 the reward will be very great4 ,i shall condemn no one if they do not read it1 because1 in my opinion1 they will suffer sufficient loss without it4 ,there are none who need the consolation and reform which spirits require1 more than those who refuse to be instructed by them2 but there are many who will1 as they have done1 aim their darts at both4 ,they belong to a circle who deserve pity more than censure4 ,with the history and death of ,thomas ,paine1 ,i know nothing1 save what has been written by an invisible influence with my hand4 ,having been connected with the ministry for over twenty two years1 ,i was not inclined to read his productions2 and since ,i have become a writing ,medium1 ,i have found no leisure to read any book4 ,in fact1 my taste for reading the productions of human wisdom is all absorbed in the divine4 ,the spirit proposes to write another volume1 and when it is written1 it will be published4 ,the ,diagram will serve to explain the circles of wisdom1 as enjoyed by minds in heaven4 ,there are minds in the body who occupy the first1 second1 third1 and fourth circle1 according to this diagram4 ,but ,i would inform the reader1 that whatever may be the circle to which minds belong1 in the rudimental or second sphere1 it does not separate one from another by an impassable partition1 so that one can not hold intercourse with another1 though occupying different circles4 ,as different circles in the body may converse together1 so different circles in the spirit world may do the same4 ,the circles do not represent arbitrary lines of division between spirits1 but simply degrees of wisdom4 ,that the higher circles mingle with the lower1 for the purpose of making them wiser1 is apparent from the whole body of this work4 ,i consider1 therefore1 that circles express the degrees of wisdom and bliss which each spirit is qualified1 as it is developed1 to enjoy1 and not as forming a line of separation among the inhabitants of heaven4 ,the wisdom of heaven differs essentially from the wisdom of earth1 in regard to the real merits of the mind1 and its qualifications for enjoyment4 ,the style of some parts of this volume is unusual4 ,a circle is sometimes addressed in the singular number1 where it would seem to require the plural2 but this departure from grammatical accuracy1 may be justified on the ground1 that the circle were all of one mind1 or sentiment4 ,c4 ,,hammond4 ,,rochester1 ,march1 #aheb4 ,illustration3 ,,diagram1 ,,representing ,,the ,,different ,,circles ,,and ,,spheres ,,in ,,the ,,spirit ,,world4 ,,explanation4 #a4 ,wisdom1 wholly selfish1 or seeking selfish good4 #b4 ,wisdom1 controlled by popular opinion4 #c4 ,wisdom1 independent of popularity1 but not perfect4 #d4 ,wisdom1 which seeks others' good and not evil4 #e4 ,wisdom1 in purity1 or a circle of ,purity4 #f4 ,wisdom1 in perfection to prophecy4 #g4 ,wisdom1 to instruct all others of less wisdom4 ,,chapter ,i4 ,,sickness1 ,,death1 ,,and ,,burial ,,of ,,thomas ,,paine4 ,conversation with his physician1 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--,benediction1 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 experience1 and signs his name4 ,in the progress of mind to the unseen world1 there is no wonder within the range of human perception1 analogous to the transition of the spirit in what is called death4 ,i will relate the incidents of my experience4 ,for some weeks previous to my exit1 my attending physician gave me up as incurable4 ,still1 he continued his visits1 and experimented in every possible way his ingenuity and wisdom could devise1 to control what he foresaw would terminate in my dissolution4 ,at length1 approaching my bedside1 he said in a tremulous tone1 8,i fear you will not live to see the light of morning40 ,i replied1 in a whisper1 8,i see no one1 then1 to do what will be required at my demise40 8,what do you require80 said the doctor4 8,only that my body be decently interred10 ,i responded4 ,i saw he felt moved by my indifference1 and ,i requested him to invite the parish minister to make a prayer4 ,he did so4 ,i was still unmoved by his pathetic appeals to ,heaven to bless my soul with the outpourings of his grace upon me4 ,i felt no solicitude about my fate4 ,all seemed dark and hopeless1 with no ray of light to gladden the soul of a dying unbeliever in revelation4 ,i was willing to see1 but no light came to my relief4 ,in this state of awful gloom1 when midnight blackness offered no consolation1 when the idolatry of monkish mockery gave no satisfaction1 and when no ostentatious show of worldly gain or honor wearied my mind with their cares1 ,i said1 8what is life80 ,i answered1 8'tis but a dream40 8,then what have ,i done which is not a dream80 ,i wondered4 8,there is my ,age of ,reason1 and is that a dream80 ,i saw no dream in that work4 ,it was a reality4 ,it was my work4 ,i saw it was not a dream4 ,there was what the minister had not disturbed4 ,he did not overthrow what it contained4 ,he prayed against my infidelity1 but he did not lessen my convictions in any position ,i had taken4 ,no3 weak and worn out with disease as ,i was1 he made no issue with my attack upon his faith4 ,he went away1 and ,i saw him no more1 till no more of flesh and blood imprisoned my spirit4 ,i was well satisfied he was afraid of me4 ,i was never more satisfied of the truth of my book4 ,still1 it was not what ,i wanted4 ,it did not aid me in my lone chamber of weakness and destitution4 ,it gave me no solace1 save the reflection that ,i had served the cause of human freedom1 and had triumphed over the dogmatical assumptions of a miserable theology4 ,i was not wholly satisfied that ,i was altogether right1 but ,i was very certain that religionists were wrong4 ,i saw the corruption and hypocrisy of those who professed to be ,christians1 and ,i was persuaded that what they taught upheld them in their hypocrisy4 ,in this frame of mind1 ,i neither felt wounded by their assaults upon my work1 nor was ,i afraid of what would be my condition after death4 ,near the close of my earthly life1 ,i fell into a swoon1 and ,i saw what was more evidence to me of a future life1 than all ,i had ever heard or read4 ,i saw my wisdom isolated1 and torn in fragments4 ,there came near me one whom ,i loved in my youth2 one who was dear to me when ,i was in my years of prime2 and who cherished an attachment for me1 which even death had no power to dissolve4 ,she had passed away4 ,i had wept over her grave4 ,i had mourned her death as the severest of all possible calamities4 ,we were united4 ,nothing but the form of marriage was wanting to make us one in the sight of the world4 ,we were married4 ,i loved her as ,i never loved another4 ,she was my idol2 and never was homage more sincere and fervent than that which ,i gave her2 never was my soul so willingly captivated as when ,i enjoyed her affection4 ,never was my distress equaled as when ,i saw her coffined for the grave4 ,oh1 sadness6 thou hast no wisdom for the bereaved6 ,from that day to the period above related1 ,i had no music like hers to cheer me onward through the night of my corroded sympathy1 nor was there hope that we should meet on the plain of conjugal affinity which we now enjoy4 ,in that swoon1 ,i saw her as in the bloom of her virgin innocence4 ,she came to me and said1 8,thomas6 be of good cheer1 ,i am with you40 8,half wise am ,i to believe in an apparition1 or have ,i lost my reason that ,i should see a ghost by my bedside80 ,i wondered to myself4 8,be not deceived4 ,do you not see me8 ,here is my hand1 and here the ring with my name engraved1 and do you not know my voice80 she replied4 8,indeed1 your voice ,i know2 ,i know all2 but what are you80 may ,i ask4 8,i am your betrothed1 your confiding companion4 ,i have watched over you with more care than you would have deemed necessary1 had ,i been formally united with you in marriage4 ,i have come now as a spirit to remove your doubts1 and conduct you to a circle where the weariness of the world will disturb no more40 8,a spirit6 a spirit60 ,i said in amazement4 8,yes1 a spirit1 a spirit you mourned as dead1 is with you40 8,is it possible8 it is not--no1 it is not40 8,it is possible4 ,never question what you know1 ,thomas40 8,i doubt not my senses1 but my sight40 8,then take my hand1 as you once plighted your love to me1 and bear me witness that what you feel is not a delusion1 nor my speech a mockery of heaven40 ,i gave her my warm hand1 and never doubted again4 ,but1 ere the morning sun had appeared1 ,i passed the portal of death1 and saw the neighbors and friends preparing for the funeral4 ,the minister was sent for4 ,he came4 ,with uplifted hands he besought ,god to comfort the weeping circle2 but ,i saw he had no confidence that his prayer would be answered4 ,he bewailed death as a curse1 and mourned that ,adam and all his posterity had no hope in heaven1 only in ,jesus4 ,he opened what he said was the word of ,god1 and read1 8,there is hope of a tree1 if it be cut down1 that it will sprout again20 but what is man1 that the ,almighty should call him to a new sphere1 he did not seem to comprehend4 ,as ,i stood near him during the whole service1 ,i felt moved to say1 8,oh1 thou of little faith2 wherefore dost thou doubt80 ,but my companion said1 8,he will not believe though one go to him from the dead2 he has ,moses and the prophets1 ,jesus and the apostles1 but will he not dispute their sayings80 ,t4 ,can he dispute what he shall see and hear8 ,c4 ,and did not you doubt me1 ,thomas8 ,when ,i spoke1 and when you saw me1 you said1 8,it is not possible40 ,though you saw my hand1 and the ring on my finger1 you would not admit my presence4 ,then you said1 8,i doubt my sight40 ,t4 ,and will he1 a believer in spirits1 do the same8 ,c4 ,he will not deny spirits1 neither will he admit what he sees4 ,t4 ,why8 ,c4 ,he will say1 as you said1 8,i doubt my sight40 ,t4 ,but will a believer in revelation doubt1 as ,i doubted8 ,c4 ,a believer in revelation doubts1 and will doubt1 his sight as soon as an unbeliever4 ,both cavil with the only rule which nature has given them to determine the existence of things1 and their relation to each other4 ,t4 ,who1 then1 are believers8 ,c4 8,hath not ,god concluded all in unbelief1 that he might have mercy upon all80 ,all are unbelievers4 ,the minister does not believe that you and ,i are present1 and hear his speech4 ,he does not believe what we know1 that his belief is unbelief of the truth in many things3 so is his unbelief a denial of the truth in other things4 ,the minister concluded his service1 and my body was deposited in the grave4 ,i waited to hear the benediction3 8,dust unto dust is the law of nature2 but the spirit must appear before the bar of ,god to receive the penalty of violated law10 he said1 in mournful solemnity4 ,the circle departed1 saying1 8he was more charitable than was to be expected4 ,paine was an infidel1 and what could he do less than speak what he believed4 ,he was satisfied that the deceased had no eternal life abiding in him1 and it was his duty to warn his neighbors of their danger40 ,i left them1 and said1 8,how long shall it be to the end of these wonders80 ,my companion replied1 8,the end is not yet4 ,progressive developments of wisdom will appear1 when the dark cloud of superstition shall be removed1 so that the light of heaven shall not involve those on whom it falls in the trouble of wicked men4 ,the spirits of this sphere have waited for the coming of that day1 and come it will1 when opinions shall not triumph over facts1 and truth shall not be rejected because it disagrees with the errors of religionists40 ,but to return to my exit4 ,when my companion gave me her hand1 ,i faintly said1 8,god be praised10 and languished into life4 ,there was no other spirit near me1 when ,i closed my race on earth4 ,i was not without her presence a moment1 though a short interval elapsed in which ,i saw no one4 ,she saw me in my chamber1 and she came to conduct me to wisdom which ,i had not known4 ,as a dear spirit1 ,i loved her2 but when ,i found myself where ,i could see the body ,i once bore1 and the countenances ,i was well acquainted with1 it was a scene so wholly unexpected1 that ,i was overpowered with joy1 and my whole nature suffused with intense gratitude to that divine ,being1 whose name and mercies ,i had derided in my weakness and ignorance4 ,the first object which ,i saw was my companion4 ,she smiled and said1 8,thomas1 thou hast passed over the valley2 fear no evil2 ,i am with thee40 ,i could see what they were doing with my body1 when ,i was conversing with her4 ,it was not over an hour after ,i left it1 till my spirit was conscious of all that was passing in the house4 ,i saw the woman1 who occupied the house1 interested in preserving my features from discoloration1 and bathing my mortal casement with wet cloths4 ,she was not well satisfied with the physician4 ,he wanted her to ask the minister to make a prayer1 but she refused4 ,he told her it was customary on such occasions to invite the minister to pray4 ,she said 8he would soon need something more1 and ,i am not in a condition to pay him for his services40 ,he told her that he would settle all1 if she desired4 8,i will not make a mock of the thing10 she replied2 8but to tell you the truth1 doctor1 ,i do not believe in praying over the dead40 ,the next wonder1 which ,i was permitted to see1 was the spirit of my mother4 ,she was a mother2 ,i was now a spirit1 and she came to me1 and said3 8,my son1 my child1 ,i call you1 my child4 ,the storm of contention has passed4 ,the angry tempest is now gone by4 ,here1 my son1 are the realities of happiness4 ,i have labored to make you wise in the wisdom of nature1 but alas6 ,i was not successful1 only in a degree4 ,i have now an opportunity to conduct you where wisdom will be unfolded in measureless profusion40 ,so saying1 she bade me follow her4 ,in the mean time1 my companion stood by my side1 and we both instantly obeyed4 ,the angel mother led our way to a grave1 which was being dug for my remains4 8,there10 said she1 8is the end of all flesh4 ,there is the grave of your dust1 and though it shall be deposited in it1 your spirit will live forever4 ,such will be the end of all living4 ,do you not hear the workman80 ,i listened1 and the thoughts of the poor man came up to my spirit in wonderful sweetness1 as he moved the shovel with its load of earth4 8,ah60 said he1 8there are many who respect the talents of the dead1 but few who care for the living40 ,i saw him as he filled the grave4 ,i heard him say1 mentally1 8,no man liveth and dieth not4 ,i have dug many graves1 but where is the man who will not work when human bodies need a burial8 ,oh6 what would ,i give to know that1 when my body is wasted in dust1 ,i shall live in heaven4 ,but1 alas6 what do ,i ask8 ,my soul weeps to know what ,god has refused to mortals40 8,do you see10 said my mother1 8that nature is true to human good1 while ignorance conceals her worth80 8,i see10 replied my companion1 and we went away4 ,as we left the grave ,i was well satisfied that the reflections of the poor man were mournfully true4 ,i was not without misgivings that my ,age of ,reason sought not to gratify the mind in its hope of immortality4 ,i said1 8when will the day come that ,i can make known the truth1 and correct the errors of my work80 ,my mother replied1 8,the world is not yet prepared to hear such news4 ,i will not wrong the truth by an attempt to reveal it40 ,t4 ,but will not a day come when spirits can unfold to mind in the body the wonders of this sphere8 ,m4 ,when minds emerge from the darkness of their superstition1 and spirits can control1 without wrong to the medium1 we can make known to them the wonders of this world of life2 but1 while they are controlled by their superstition1 the revealment would subject the medium to severe penal sufferings1 and the execration of all who are not controlled by us4 ,the people are more tenacious of their creeds than what is consistent with the safety of such1 as will be required to act in a wonderful manner to overcome their errors4 ,i see1 that when ,jesus came1 he was not opposed with more violent measures than religionists are prepared to adopt to suppress whatever contradicts their faith and practice4 ,but there will come a day when spirits can reveal the truth1 without involving the medium in trouble at the hands of its enemies1 and when the inalienable rights of mind will be protected by the voice of public opinion4 ,be patient1 therefore1 my son2 for the coming of that day will change the gloom of the grave into the joy of immortal rest4 ,it will come with wonder1 and mind will understand that the tomb is not the home of the soul4 ,the sun was now sinking behind the western hills4 ,then ,i said1 8why are midnight and mid-day alike to spirits8 ,why is not the rudimental sphere developed as mind is here80 8,i see you will wonder1 ,thomas4 ,are not the night and the day alike unto ,god8 ,does he not make light1 and create darkness8 ,are not light and darkness the result of causes which harmonize in the well being of mind in the body8 ,must not the spirit1 wearied with its load of dust1 have hours of repose and rest80 8,very true10 ,i replied2 8but why do they not see as spirits see80 8,our vision is not as theirs2 when we see1 it is because the undulations of light1 falling upon us1 are unobstructed by other things4 ,you will find light without darkness in your path1 because there is more light in spiritual than earthly bodies4 ,light emanates from particles of matter thrown off from dense globes in straight lines1 which coming in collision with each other1 produce a concussion in such rapid succession1 as to evolve what is called light4 ,the law of what is called the solar system1 governs worlds of other systems4 ,a ray diverging from the sun meets a ray from earth1 which produces what is called friction among the innumerable particles in their passage from one point to another4 ,this friction emits a blaze from the two particles4 ,these wonders are actually transpiring every instant1 within scarcely perceptible distances1 so that no darkness can exist when they occur4 ,there is an ocean of rays commingling in their destined course1 and forced along their pathway by attractive and repulsive forces in the great economy of nature4 ,now1 it is only the grosser particles1 migrating from one globe to another1 that make light to the inhabitants of the rudimental sphere1 while spirits are able to discover light1 or1 as ,i would say1 see the friction1 or light1 emitted by the friction of lesser rays coming in contact with each other4 ,when the sun is visible to minds in the body1 rays from it fall in direct lines to earth1 and rays from earth pass in direct lines to the sun4 ,when rays pass in direct lines and meet1 the concussion or friction is greater than when striking each other obliquely4 ,hence1 the greater the friction1 the greater the light4 ,and the nearer to earth the contact of the rays1 the more sensible the effect upon the retina of the human eye4 ,this accounts for the darkness called night1 and the light called day4 ,at night1 the rays1 migrating from the sun to earth and earth to sun1 must strike each other obliquely1 and at a greater distance from the eye of man4 ,but spirits are aided by the friction of infinitely more refined particles of matter meeting the inconceivably more refined particles of earth1 occasioned by the influence of other planets upon it4 ,as the attractive and repulsive forces are equal to the density1 distance1 and magnitude of the several orbs1 so are the rays refined2 and you will find that the balances are in just proportion throughout the immensity of the ,creator's works4 ,we see that refined particles1 or rays1 more clearly give light to us1 than the grosser particles1 emitted by stronger attractions1 do to minds in grosser organs of sight4 ,every thing is adapted to its condition4 ,nothing is unwise in the order of the divine government40 ,but1 when we were at the grave1 ,i saw no mind relieved4 8,thomas ,paine was an infidel10 said they4 8,he ridiculed the ,bible4 ,he was not moral1 even4 ,he was addicted to intemperance4 ,he lived with a strange woman4 ,he would not repent1 and be converted2 and he died without having experienced religion4 ,he must now atone for his conduct40 ,i wished to say1 but wishes were vain1 8,my wrongs were not wrongs of injury intentional to others4 ,i had erred2 and ,i would1 if ,i could1 have atoned for those errors2 but my works were not worse than those arrayed against me4 ,i saw no religion worth possessing in the creeds of men4 ,i was not wise1 but ,i could not find wisdom in the doctrines taught by religionists4 ,my desire was law and justice2 but neither were commended to my judgment1 in the forms and ceremonies of the church4 ,a change of heart was more mystical to me than the mythology of the pagans4 ,a wise man hath said1 #8wisdom is mine1' and what he said ,i was not ashamed to allow3 but ,i was ashamed to allow what ,i could not explain1 so that others could comprehend my meaning4 ,i was not without reverence for good1 but what was good gave me some uneasiness to determine4 ,my rules were isolated1 and sometimes contradictory4 ,nevertheless1 ,i would attempt to draw up rules which ,i thought practicable1 and when ,i saw what was not wise1 ,i was never ashamed to acknowledge it40 ,during the evening of the day in which my body was interred1 ,i was with my companion and mother1 who proposed to visit the house of the parish minister4 ,i wished not to go1 for ,i was well satisfied of his feelings4 ,i was about to say so1 when my companion resumed3 8,we may not refuse crumbs when no more can be had4 ,i see10 said she1 8he will not pray without wrath or doubting2 but it is all we can expect under his condition of mind4 ,he is now waiting to call the family together for prayers40 8,then we will not stay long10 ,i replied4 8,no longer than you wish10 she rejoined4 ,it was a still night4 ,as we neared the house1 the work of reading a chapter was commenced by the servant of the house4 ,she read1 with hurried words1 the chapter which was offered her4 8,that seems to be an awful lesson of judgment against the unbelieving10 said the minister1 with a sigh4 8,oh6 what would ,paine give now1 if he had made his peace with ,god8 ,i fear he is lost forever40 8,and why do you think so80 said the servant4 8,because he was a very wicked man10 said the minister4 8,are not all men wicked10 she faintly uttered8 ,m4 ,yes3 but you know there is a sin unto death1 for which even ,christians are not permitted to pray4 ,s4 ,did ,paine commit that sin which is unto death8 ,m4 ,i fear such will be found the case4 ,he resisted the ,holy ,ghost4 ,he resisted prayer4 ,he was opposed to religion4 ,alas6 he is beyond the reach of mercy4 ,so saying1 he arose1 and said1 8we will pray40 ,he was nearly through with a long prayer1 when he called upon ,god to 8remember all who remember not thee4 ,remember1 ,oh ,god60 said he1 8all who are out of the ark of safety2 for we fear thou hast permitted one of thy works to perish forever4 ,oh1 ,god6 spare thy rod1 and let not thine anger be kindled against thy enemies4 ,thou hast mercy for those that love thee1 and wilt thou not also have compassion on those who need thy salvation80 ,when he had concluded1 ,i heard the servant say to herself1 8,who is my judge80 ,i responded1 by a gentle impression on her mind1 8,he will judge others1 but not as he judges himself40 8,it is even so10 she seemed to answer4 8,i never was acquainted with ,paine10 she said1 mentally2 8but he was never convicted of any very great crimes that ,i have ever heard2 ,i wish others were as good as he4 ,then1 ,i should not be scorned because ,i am poor1 and have to work for a living4 ,may be1 it is all right1 but ,i can't see it40 ,my companion rejoined1 8,thus it is1 and thus it will be1 till wisdom shall come from heaven1 gentle as the dew1 and free as the air1 to chase away the ignorance of a deceived world4 ,never will mind rise up in the vigor of wisdom1 till celestial light shall dissipate the wrongs and woes of misguided mind4 ,i have seen the mind of man groaning in despair1 and no one to lift the burden from his soul4 ,i will not mock my inferiors1 nor envy my superiors2 but ,i will lead you1 ,thomas1 to a fountain where no impurity can be seen1 and where you may bathe in water without shore or bound40 8,but where do we go80 ,i inquired4 8,we go where the weary find rest1 and the conflicting antagonisms of human society disturb no more4 ,we go where the pure will never become vitiated with wrongs1 and where rivers of light roll on1 refreshing the mind forever4 ,we go where nature is understood1 and her laws obeyed4 ,we go where truth is wisdom1 and where no mockery of duty answers the call of need4 ,we go where we wish1 and when we go1 we will not cease to remember that our return will be cheered with music1 vibrating in harmony with human redemption from the whirlpool of angry waters4 ,we will not tarry among the wrongs and evils of a mourning world1 but we will visit a wonder away from human cares1 where order and harmony are appreciated1 and spirits concentrate to admire and glorify the ,ruler of unnumbered worlds4 ,there is a world you have not seen1 a music you have not heard1 a joy you have not experienced1 where the storm of contention lashes not against its shore1 nor the groans of distress reach the borders of my spirit home40 ,we went in company4 ,but1 at every step of our journey1 ,i saw new wonders1 which ,i propose to write1 with the consent of this medium1 for the instruction and enjoyment of those who must ere long become travelers over the same road1 to a wisdom which none but celestial beings enjoy4 ,therefore1 wonder not who writes as you read2 for my name will be now recorded1 as with the pen of a ready writer1 by whose hand ,i am permitted to subscribe myself1 ,,thomas ,,paine4 ,,chapter ,,ii4 ,,interview ,,with ,,wm4 ,,penn1 ,,and ,,paine',s ,,conversion4 ,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 error1 but was defeated--,error acknowledged--,strife about opinions condemned--,nature is never contradictory1 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 justice1 wisdom1 progression1 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 made1 and its pillars--,hears a wail of sorrow1 and prepares for a mission4 ,when ,i saw the wisdom of my new sphere1 ,i was delighted beyond the capacity of human expression4 ,i was not wholly a stranger in my new life1 for ,i found a great multitude of spirits whom ,i had known in the body4 ,i saw minds venerable while in the rudimental state4 ,i was well acquainted with ,george ,washington1 ,benjamin ,franklin1 ,richard ,rush1 and many others4 ,i saw spirits teaching them lessons of wisdom4 ,then1 ,i wondered4 8,why wonderest thou10 said a friend8 8,thou hast not yet seen what thou mayest see1 when the clear light of this world of beauty shall remove the darkness from thy vision40 ,,thomas4 ,and do ,i not now see more than ,i can comprehend8 ,,william4 ,truly1 thou seest what thou dost not comprehend1 but thou canst comprehend even more1 when thy wisdom shall be increased4 ,i was thy senior in life1 but thou knowest my history1 in the settlement of ,pennsylvania4 ,t4 ,indeed1 this is none other than ,william ,penn--the mind who never drew a sword to gain a victory1 or repel an enemy4 ,w4 ,i am ,william ,penn2 ,i have watched thy course1 ,thomas1 and ,i have sympathized in thy efforts to rid minds of superstition and priestly rule2 but thou seest now that thy labor was not successful1 because the wants of nature must be supplied4 ,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 sympathizers2 mind must and will strive to satisfy its own wants4 ,this is nature2 and what is nature1 thou didst fight against4 ,t4 ,but my weapons were not malicious4 ,w4 ,no2 thou wast not malicious1 but thou didst what thou wouldst not do again1 as thou seest now4 ,thou wouldst not write against revelation1 because thou seest that revelation is true to human wants1 and is the bread of the soul4 ,many things thou hast truly said1 but what thou hast truly said1 will lose its power for good1 because it is found in bad company4 ,i sought to make thee know wherein thou didst err2 and1 on one occasion1 when thou hadst written a work on priestcraft1 ,i verily thought ,i should succeed in my endeavors2 but ,i saw thee take a book from thy library1 which turned thy mind from the impression ,i gave thee4 ,t4 ,i see my error2 but how could ,i see otherwise than ,i did1 when in the body8 ,w4 ,hadst thou1 ,thomas1 studied opinions less1 and nature more1 thou wouldst have seen that nature never contradicts its own wants4 ,it does not deny itself4 ,what nature wants1 nature provides4 ,human opinions were objectionable to thee1 because they conflicted with nature and each other2 so with thy works4 ,thou wouldst battle with others1 because their opinions were irreconcilable with nature1 and yet thou didst offer thy own1 though exposed to the same objection4 ,they saw thy errors1 as thou beheld theirs4 ,when wise minds would correct1 they should adopt such rules as will not be objectionable when applied to them4 ,i saw thee1 as ,i saw them1 striving for mastery4 ,in this sphere1 spirits never quarrel4 ,i was more fortunate2 my aim was peace1 and my success is well known4 ,t4 ,how will you control1 when minds are wilfully ignorant and blind8 ,my wisdom sees only that force must repel force1 when individual or national rights are invaded4 ,i will admit that kindness has great power over some minds1 but not to overcome the selfishness of despots and tyrants4 ,w4 ,thou wilt see1 ,thomas1 that what is nature1 is not contradictory4 ,i see that nature is just and true to all4 ,i see that minds are not just and true to nature1 because they are improperly cultivated4 ,it is not natural for minds to fight each other4 ,it is inconsistent with nature for one mind to control another1 so as to wrong him--wrong both4 ,nature is well2 but the wrong consists in not obeying her voice4 ,no mind is wilfully ignorant or blind4 ,the will is induced1 sometimes1 by ignorance and blindness4 ,all will of wrong is induced by want of knowledge to perceive the injury it will occasion to the possessor and others4 ,no mind can will what is seen will produce its own unhappiness1 because it seeks its own good4 ,to seek unhappiness would be inconsistent with its nature4 ,to do wrong is to seek misery1 because wrong induces misery4 ,ignorance is the father of misery1 for it guides the possessor in the path of folly4 ,when national or individual rights are invaded1 it can only occur as ignorance misleads the invader4 ,when human duty is not neglected1 the invasion can not be made4 ,thou knowest1 ,thomas1 that nature is good and just4 ,thou seest a chord of sympathy binding all minds together4 ,this is nature4 ,teach minds this lesson1 so that it shall see its relationship to mind1 and it will not invade the rights of others2 because such invasion would induce its own misery--a thing the mind must naturally dread4 ,had the millions which have been expended in war1 been applied to the instruction of the ignorant in the philosophy of peace1 little necessity would ever have existed to correct error with other errors1 among which the wrong of war ranks foremost4 ,the selfishness of despots and tyrants1 would not exist under such a state of wisdom4 ,t4 ,but we must take things as they are1 and govern them accordingly4 ,w4 ,i would not have thee take others as they are not1 ,thomas2 but ,i would have thee understand1 that the wisdom of this sphere is peaceful1 and not compulsory4 ,thou seest no collision of minds1 or disturbance among spirits4 ,the government1 which controls minds here without force1 is a government more perfect than that thy mind justifieth4 ,no spirit can be improved by evil4 ,evil is repugnant to its nature4 ,force against force is evil1 because mind must harmonize with mind to be happy4 ,the conflict of two minds is a disturbance of nature's law1 and whatever is a disturbance of nature's law1 is attended with consequences incongenial with happiness4 ,t4 ,that is true2 but when minds are ignorant of the laws of nature1 ignorant of the relation of mind to mind1 and the essentials of bliss1 they will trample on the rights of each other4 ,under such a condition of things1 is it not wise to restrain by force the unwise and brutal8 ,w4 ,when minds are ignorant1 they should be instructed4 ,nature demands this2 and what nature demands1 mind has no right to withhold4 ,indeed1 nature disciplines minds who withhold obedience to her laws4 ,mind tramples on the rights of mind1 because it is ignorant2 and it is ignorant1 because it has not been instructed1 or received instruction4 ,it is no difficult task for mind to receive instruction1 nor is it unpleasant to give that which has been imparted4 ,i would have thee understand1 that this lesson can be taught to mind1 ere it will need force to control it4 ,nature itself would do this work1 were it not baffled by cruel and unwholesome precepts4 ,it is false education which disciplines the mind1 so as to make coercive measures apparently necessary in thy mind4 ,mind is educated in wrong by precept and example1 and then coerced by another wrong to control it right4 ,it is cultivated in wrong1 and then compelled to suffer for the wrong4 ,better far that all minds were uneducated1 than have them educated in wrong4 ,education in wrong is what most afflicts thee4 ,no mind need stumble for the absence of light4 ,no mind will stumble1 unless it walk in darkness4 ,let them see before they walk1 and they will not fall4 ,no force is necessary to control those who see1 in order to keep them from falling2 neither is force required to prevent invasion of another's rights1 under the light of nature4 ,i see nothing which wrongs any mind1 where no force is exerted4 ,it is force against force which wounds4 ,the wound is an evil4 ,it is an evil which force against force has no power to overcome4 ,if thou wouldst have others do right1 thou shouldst not do wrong thyself4 ,resist no good to thy friend1 or thy enemy2 and thy example will not provoke an invasion of thy rights4 ,if he take from thee thy coat1 give him thy cloak also2 for1 in so doing1 thy example will lead him to return both1 if thy want be greatest4 ,he will soon recognize thee as a giver of good things1 and thy gifts will lead him unto repentance4 ,he will not steal from thee because thou givest1 and there are none who prefer to steal1 when they are supplied by gifts4 ,none will fight1 when they have what they desire without it4 ,none will do wrong1 when the wrong discloses no advantage4 ,study right1 ,thomas1 and right will not wrong thee4 ,t4 ,but will not your precept lead the ignorant to expect forbearance1 and abuse your generosity8 ,w4 ,it will lead mind to acknowledge1 that what will do them good is not an evil4 ,it will do more4 ,it will correct the errors into which they have fallen by wrong precepts4 ,it will not make them abuse my generosity1 but disabuse themselves of their own wrongs4 ,thou knowest what was not done1 even by barbarians4 ,when ,i saw the red man1 he never lifted his war-axe against me1 nor my friends4 ,he knew ,i would not abuse him1 and he could not abuse me4 ,but he could do wrong to others4 ,he could slay them without remorse4 ,canst thou explain the reason8 ,t4 ,the reason explains itself4 ,i know you was successful2 but was not your success owing to your well regulated treaty stipulations8 ,w4 ,undoubtedly1 my engagements were honorably fulfilled1 as they were honorably made4 ,i would not wrong a mind1 and then require that mind to forbear4 ,i would have all do right2 and when mind does right1 it need fear no evil4 ,resistance to the injury of another1 is not right1 and what is not right1 would'st thou recommend8 ,t4 ,no3 but when savages invade1 or tyrants oppress1 ,i would resist their misrule4 ,w4 ,thou hast well said2 but how couldst thou resist more effectually1 than by acts of generosity and friendship8 ,resistance with force against force1 is encouragement to wrong4 ,it provokes others to do wrong4 8,overcome evil with good10 is not resisting evil with evil4 ,there is only one way1 ,thomas1 to do good1 and make enemies friends4 ,minds1 wishing peace1 will find it with less sacrifice in well doing1 than in evil doing4 ,all strife has cost even the victor more than he ever obtained4 ,all wisdom1 in this sphere1 will show thee1 what is not appreciated in the rudimental4 ,i see wherein thou hast erred4 ,i will change thy wisdom1 that thou mayest sit down in a circle where mercy flows like a cooling stream to refresh the plants of heaven4 ,come thou with me1 and ,i will do thee good4 ,he led me where ,i saw a light exceeding the brightness of a thousand suns4 ,i saw a door opening a magnificent temple1 arched as it were1 with stones of the most beautiful workmanship1 and clear as crystal4 ,when we reached the arch-way1 he said3 8,friend3 ,art thou prepared to do the work required of thee by the ,master of this building80 ,t4 ,and what is that work ,i am required to do8 ,w4 ,enter upon thy apprenticeship1 and obey thy ,master4 ,t4 ,that ,i will do1 in all reasonable commands4 ,w4 ,but thy reason is not required1 till thou art instructed by the ,master to reason with wisdom to guide thee4 ,when we had passed the first arch1 ,i was reflecting on my pilgrimage1 which was so strange and new1 that ,i felt my soul overcome with the mercy of heaven4 ,but my guide aided me onward4 ,on entering the second arch-door1 ,i was hailed by a workman1 who said3 8,whence comest thou80 ,my guide responded1 8,from ,edom40 ,,workman4 ,hast thou brought a stranger with thee8 ,,guide4 ,a stranger has called to serve as an apprentice in thy charge4 ,w4 ,hast thou examined the passports1 and dost thou know his integrity8 ,g4 ,i have examined all1 and find him worthy of our confidence4 ,w4 ,then1 wilt thou proceed to the station where wisdom will be unfolded1 and his duties and obligations made known4 ,as we proceeded1 an ode was sung by a great multitude4 ,it was unlike any thing ,i ever heard before4 ,there was a softness1 a melody in the strain1 that fell upon my mind with angelic loveliness1 and ,i wondered why ,i was admitted into a society1 where all was peace and harmony1 and no discord grated the ear of worthy and tried servants1 in this sanctuary of heavenly wisdom4 ,as ,i wondered1 ,i heard a voice saying3 8,what man hath rejected1 that thou hast found4 ,i saw thee a stranger1 and took thee in2 naked1 and clothed thee2 sick and in prison1 and visited thee4 ,when thou goest hence1 bear this lesson in thy mind1 that good may come unto thee from the good thou doest unto others of thy fellow servants1 who may need thy aid and sympathy40 ,then1 ,i heard the multitude say1 8,amen40 8,amen10 ,i responded2 and as ,i spake this word1 ,i found my voice had changed4 ,it fell so sweetly from my lips1 that ,i was surprised at the sound4 ,my guide then proceeded to instruct me1 that this temple was none other than a miniature representation of nature4 8,it is a building of ,god10 said he1 8and here is thy home4 ,here mayest thou worship1 here bring thy gifts1 and consecrate thy vows upon the altar of spirit progress1 in the eternal realities of knowledge and virtue4 ,here pour out the oil of consolation for the bereaved1 and here serve ,god by doing good to those who need thy assistance40 ,i saw my name written in the record of eternal life2 and ,i was rejoiced when my errors were corrected4 ,when ,i was instructed1 ,i saw my resistance to truth overcome1 and when ,i found how my own wrongs were remedied1 ,i saw how others might be reclaimed4 ,the temple was inlaid with gold4 ,i saw a mind standing1 with elevated wisdom over his head1 and at his feet were sitting students of nature1 who received instruction from him4 ,in his right hand he held a book1 and in his left a banner4 ,the book was opened1 and the banner unfurled4 8,this is not made with hands0 said he1 8but came from ,mount ,horeb1 where the everlasting covenant was given to the children of the ,most ,high4 ,advance stranger1 and receive the blessing which thou hast refused in thy unbelief40 ,i stepped forward as if drawn by an attractive power to do what was required1 when he placed the book in my hands1 and said3 8,receive this ,revelation with meekness1 and make it thy study4 ,thou hast ridiculed without reading2 read now without ridicule4 ,turn thou not from its light1 but when thou readest understand4 ,seek not thy own interpretation1 but let wisdom conduct thee in candor1 to add nothing to or take nothing from what thou hast no right1 and which is not thy own40 ,the mind then sat down4 ,i next saw the words on the banner4 ,it was a beautiful banner1 filled with gems and devices2 and when ,i saw it1 ,i read the words1 8,justice1 ,wisdom1 ,progression1 ,order1 and ,harmony40 ,beneath it was written1 8,they shall beat their swords into ploughshares1 and their spears into pruning hooks40 ,my guide then said1 8,understandest thou what thou seest80 ,what will you say1 ,i inquired of ,justice8 ,g4 ,justice is not cruelty1 but is doing what benevolence requires4 ,when thou seest a mind whom thou canst aid1 and unto whom thou canst render assistance1 be it thy friend or a stranger1 then be just to the law which makes thee and him companions1 and recognizes the deed of mercy as a deed of good to thyself4 ,if he fall by the way side1 because he can not see1 then take him by thy strength1 and bear him where he may rest4 ,put thy hand upon him gently1 and say3 8,i will not forsake thee till thou canst aid others as ,i will aid thee40 ,let him want nothing1 and justice to thy needy friend will be satisfied4 ,t4 ,what is ,wisdom8 ,g4 ,wisdom is wise4 ,it is wise to relieve want4 ,it is wise to do good4 ,it is wise to understand thyself1 to know thy dependence on others1 to see the wisdom of ,god in his works and wonders4 ,it is wise to act1 to say1 and to wish well toward all mind4 ,it is wise to speak the truth1 to utter nothing but the truth1 and to oppose nothing which is good4 ,it is wise to love1 as we see love begets love4 ,it is wise to learn1 because what thou learnest of wisdom will add to thy circle of bliss1 and the bliss of others1 when they are taught of thee4 ,it is wise to co-operate in harmony with the thousands who saw thee in need1 and aided thy welcome within these courts4 ,it is wise to obey the ,master of this house2 for in so doing great good shall be thy reward1 and thou shalt wear a crown which the ignorant may envy1 but can not pluck from thy head4 ,t4 ,what is ,progression8 ,g4 ,progression is the expansion of thy mind in the wisdom thou mayest receive from instructed minds around thee4 ,when thou doest good1 it is wise2 and as thou becomest wise1 thy wisdom will swell thy mind with the luxury it gives4 ,thou knowest from what thou hast seen1 that according to thy works of well doing1 so shall thy measure of bliss be4 ,if thou wouldst do more to benefit those who need1 thou must be found faithful unto the instruction thou receivest1 and then thou wilt be prepared to discharge thy trust with honor to thy station1 and with satisfaction to thyself4 ,t4 ,what is ,order8 ,g4 ,order is law4 ,law is immutable and universal4 ,when ,i say1 ,order is law1 ,i would that thou shouldst understand that it is obedience to law4 ,disobedience is disorder1 and disorder is anarchy4 ,thou wilt see that nature is obedient unto law4 ,planets and suns1 and systems of suns and worlds1 are all obedient to law4 ,the least disturbance might work a disorder1 which no mind less than the ,creator could possibly control4 ,as thou beholdest order in the natural world1 so let it be thy aim to observe order in the society into whose charge thou hast committed thyself4 ,t4 ,what is ,harmony8 ,g4 ,harmony is what we mean by social sympathy4 ,it is congenial with order4 ,it is union of minds4 ,it is wisdom in unity of minds4 ,it is sympathy of thoughts and works4 ,it will not divide and distract1 convulse or disturb the social enjoyment of the circle now assembled to witness thy progress in the knowledge of the truth4 ,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 peace4 ,hear1 now1 what thy ,master sayeth unto thee from the throne of mercy4 ,m4 ,inasmuch1 ,thomas1 as thou hast advanced to this temple with the aid of thy guide1 and hast entered the courts of the glorified circle of this sphere1 thou mayest ask what seemeth good to thee4 ,t4 ,then1 ,i would inquire1 why are those words placed on the banner which ,i see in your hand1 and which seems to indicate the end of collision among minds8 ,m4 ,thou hast well judged4 ,the sword and the spear will be converted into useful implements of industry1 and the banner thou seest wave in glory over the world of mind4 ,thou wilt not wonder when thou seest the wisdom which thy progress will unfold to thee2 for as the sun is true in its relation to the planets revolving around it1 so will the prediction thou seest be verified1 and nations shall learn war no more4 ,as thou hast been instructed1 so shall thy followers be1 till wisdom shall unite all minds in harmony1 and order save spirits in weakness and ignorance from their disorder and shame4 ,then will minds see a victory without blood1 a harmony without force1 a justice without cruelty1 and a wisdom without folly4 ,t4 ,but when shall these sayings come to pass8 ,m4 ,that is thy work1 as it is ours4 ,thou must know that what is thy work1 thou must not require others to tell when it will be completed4 ,according to thy labor and thy skill1 so shall the work prosper in thy hands4 ,but if we are negligent1 so shall the day be1 in advancing upon mind4 ,the guide then took me by the hand1 and said3 8,now thou art introduced into this company1 it will be thy chief desire to remember the instruction thou hast received1 and follow the counsel which thy seniors may impart to thee4 ,thou seest many things here1 and many more will be revealed to thee1 so that thy life will not be idle1 but will be devoted to the lessons as they will be given thee4 ,i will now introduce thee to a friend1 who has a charge to give thee40 ,leading me to the right a few paces1 he said3 8,this is the ,master whom thou wilt hear2 and as thou hearest1 so do ye40 ,m4 ,my son2 hear the counsel of a father1 and forsake not the law of thy mother4 ,these many years have ,i presided over this circle1 and my children hear my voice4 ,they revere my advice1 and yield me honor by obedience4 ,at my table thou wilt sit1 and receive the bread thy mind will need4 ,here1 we welcome thee from the tears and woes thou hast seen1 and here shall thy mind be satisfied with the abundance of mercy received and enjoyed by all of us4 ,but1 when thou shalt go on thy mission1 bear the banner thou seest1 and the glory of that banner shall wave over the world with the smile of peace4 ,thus1 thou wilt see thy reward in the work thou wilt perform for the good of mind in need4 ,when the ,master had concluded his charge1 my guide said3 8,no mind can receive instruction without a teacher1 and no mind can teach the truth1 unless he be taught4 ,if thou wouldst advance1 ,thomas1 in the knowledge of this sphere1 thou mayest understand that thou wilt apply thyself with all diligence to the work before thee4 ,and in order to make thee acquainted with thy care1 ,i will proceed to instruct thee in the use of those implements1 which are necessary to expedite the work devolving upon thee40 ,he then took a chisel and mallet1 and said3 8,some minds are rough1 and need thy labor to remove the uneven surface4 ,take thou this chisel and mallet1 and when thou findest a rough stone1 which thou seest can be made smooth1 then let thy strength be expended upon it1 even as we have sought to make thee serviceable in this temple1 by removing the roughness of thy mind4 ,as thou seest we have done thee no harm by rendering thee more beautiful1 and better adapted to thy position in this edifice2 so mayest thou work to render others what we have made thee4 ,but to aid thee in thy labor1 thou shouldst take this square and plumb1 so that thou mayest try the stone1 until it squares with this rule1 and works with this line and plumb1 when thou wilt see its use in the temple for which thou hast prepared it4 ,i have now given thee thy directions1 and trust thou wilt shew thyself a workman1 who will be faithful to the trust committed to thy charge4 ,what sayest thou80 ,t4 ,thou wilt find thy servant faithful in all things4 ,but may ,i know my ,master8 ,g4 ,one is thy ,master1 but many are thy fellow servants4 ,he who controls as a father controls his children1 by the voice of kindness1 is thy ,master1 and we are his family4 ,dost thou not know who controlled thee1 and made thee obedient8 ,he is thy ,master4 ,the mind that controls others1 is the ,master of those whom it controls1 while those who are controlled by him1 are servants to obey his will4 ,the ,master is as the servant1 and the servant as the ,master in the work required of thee4 ,we may not be controlled as slaves are controlled1 nor yet as slaves are worked2 for our ,master is not a tyrant1 but a co-worker with us in the good of all4 ,he rules with attraction1 as the sun rules the planets4 ,he rules with wisdom1 as he has received wisdom4 ,force has no authority here1 only as an attractive principle to hold the workmen in a desired position--a position for which they are fitted4 ,t4 ,when we serve one another1 we are servants1 ,i suppose4 ,g4 ,we are servants of good to them4 ,but when we serve ourselves by their industry1 we serve them as slaves are served4 ,thou wilt see we are free1 and yet servants of many4 ,dost thou see the eagle perched on that banner8 ,t4 ,i see4 ,he cries1 8,many in one40 ,many may be one1 and one many4 ,g4 ,truly1 ,thomas4 ,many may not be in one also4 ,thou hast seen many oppress the few4 ,thou hast seen the few victorious over the many4 ,i know thy course against tyranny4 ,i saw thee when a stripling1 in the cause of freedom1 but thou wast not as thou seest now4 ,here freedom is not oppression by force4 ,no mind will say unto thee1 8go1 and thou goest2 or come1 and thou comest20 because it is his will1 and not thine4 ,here1 thy ,master's will is thy will1 and what is thy will that thou doest1 as thou art required4 ,when thy ,master and thou agree in all that thou doest1 thy freedom is what slaves do not enjoy1 nor is thy servitude the bondage of slavery4 ,t4 ,what rule will make him1 thou hast called ,master1 a master over the workmen8 ,g4 ,the same rule1 or law1 which controls the material world4 ,as the sun controls the system of orbs that revolve around it by its attractive power1 so it masters or controls them2 and yet thou seest no inharmony or disturbance1 no resistance or oppression from the authority it exercises4 ,it is control1 as we would have rule exercised over minds4 ,nature is free2 and what nature justifies1 that thou wilt not disapprove4 ,t4 ,can ,i not wrong nature and myself8 ,g4 ,thou canst wrong thyself by denying the laws of nature2 but thou canst not do what thy mind forbids thee4 ,nature is denied1 when resistance to attractive power is seen4 ,nature is disobeyed1 when oppression denies the freedom which we enjoy4 ,thou camest to these courts because thou didst desire more wisdom4 ,no force was necessary to bring thee here4 ,no resistance didst thou offer to the pilgrimage thou hast made4 ,thy will was as free as air1 and when thou didst come1 it was control which brought thee4 ,thou wast drawn by affinity1 by law of rule and power over thee1 so that thy coming was as free as thy will1 and thy will was as free as thy coming4 ,thou wast drawn1 and drawn as thy desire sought4 ,when thou seest1 as thou wilt see1 the harmony of this temple and its just proportions1 thou wilt not wonder at its arrangement1 nor need instruction to displace thy errors4 ,if thou wouldst be wise1 let not thy prepossessions forestall thy judgment4 ,t4 ,but what must ,i do with these implements of industry8 ,g4 ,take them in thy charge1 and with them this compass1 to aid thee in thy work4 ,remember1 also1 that wherever thou goest1 these thy implements shall be a sign of thy masonry1 and thy work thy recommendation among thy fellow servants4 ,as thou hast received them at our hands1 so use them as not to abuse the purposes for which they were intended4 ,t4 ,have ,i no one to commend me1 but these tokens of my profession8 ,g4 ,these tokens will reveal thy work1 which thou hast received1 and thy work will not dispute the use of the implements4 ,thy name will be known wherever thou goest1 because thy works will follow thee4 ,t4 ,when ,i go hence1 unto whom shall ,i go8 ,g4 ,thou wilt go as thou seest need of thee4 ,thou wilt see need of thee where thy work will adorn the uncomely things with the beauty and usefulness of this sphere of wisdom4 ,thou wilt reveal with thy skill the hidden beauty of deformity1 and develop the intrinsic value of mind1 concealed beneath the rubbish of error and wrong4 ,let thy dexterity and moderation be known by thy works1 so that the whole building of ,god may resound with shouts of joy4 ,when my guide had aided me thus far1 he said3 8,now1 ,thomas1 thou wilt turn thy face to the left1 and receive a lesson from the ,high ,priest of this temple40 ,i turned and walked about four or five paces1 when he said1 8,this is the ,high ,priest4 ,he has a message1 and will now aid thee in thy duty to those with whom thou wilt henceforth be associated4 ,listen attentively to what he may say1 and let thy mind be opened to the words which he may speak for thy benefit40 ,as he arose1 a mind said to me1 8,kneel40 8,why so80 ,i inquired4 8,this is the order when he speaks40 ,i knelt1 and he proceeded3 8,thomas1 wouldst thou understand more of the mysteries of this company80 ,i responded1 8,what is useful1 ,i would not refuse40 ,p4 ,open then the book1 and read4 ,i opened the book1 and read3 8,what man1 having an hundred sheep1 if he lose one of them1 doth not leave the ninety and nine in the pasture1 and go after that which is lost1 until he find it8 ,and when he hath found it1 he layeth it on his shoulders and rejoiceth2 and when he hath brought it home1 he calleth his neighboring friends1 and saith unto them1 ,rejoice with me2 for ,i have found my sheep which was lost4 ,i say unto you1 likewise1 that joy shall be in heaven over one sinner that repenteth more than over ninety and nine just persons1 who need no repentance80 ,p4 ,thou hast well read thy lesson4 ,dost thou wish an interpretation8 ,i see thy mind responds1 nay4 ,thou hast well said1 nay4 ,i am not here to interpret what thou understandest1 neither would ,i have thee undertake to do what that book forbids thee4 ,shouldst thou wish for more light1 thou wilt not find it without a revealment be made to thee4 ,what is revealed1 is well1 and what is not revealed1 thou wilt not find by any interpretation which thy wisdom may see fit to place on the words of another4 ,thou mayest interpret thy own words1 but thou hast no right to disturb the words of another1 lest thy interpretation be taken for the wisdom which instructs thee4 ,t4 ,how then am ,i to understand this book8 ,p4 ,thou wilt understand1 thy duty is not of thy own construction of what is required by the just rule thou hast received2 for the book will serve thy harmony and peace far better without interpretation1 than with it4 ,thou wilt see that angels do not need minds1 who are lower than themselves1 to interpret what is above themselves4 ,when thou hast dispossessed thyself of errors forced upon thy mind by education1 thou wilt not need a commentary to aid thee in thy duty4 ,hast thou not read1 and dost thou need an explanation of what thou hast read8 ,t4 ,i need no explanation of that passage4 ,p4 ,truly1 and when thou wilt read other passages1 as thou hast read that1 then thou will say of such also1 ,i need no explanation1 because thou will be guided by such impressions as will unfold to thee the beauty thou seest in the pasage thou hast read4 ,thou seest the prediction verified in thy presence4 ,thou hast repented of thy sins1 and thy repentance has brought thee to these courts to receive the joy of well done1 good and repentant servant2 enter thou into the joy of thy ,master1 and sit down with us to this banquet of good things4 ,t4 ,i accept the offering1 and trust ,i shall prove myself worthy of the society whose kindness is a sufficient protection against the sin of ingratitude4 ,but will any mind go with me on my mission8 ,p4 ,when thou goest1 then thou shalt have company2 but obligations are yet to be made known to thee4 ,thou will not depart until thou hast received thy passports4 ,t4 ,and from whom may ,i receive what is lacking8 ,p4 ,from the mind who has recorded thy works4 ,the guide will now conduct thee to the inner court of this temple where thou wilt receive thy passports1 and from thence thou wilt go on thy mission with thy companions1 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 visit4 ,the guide said1 8,follow me40 ,i went4 ,he conducted me to a circle whose countenances glowed with continual brightness1 and whose voices were sweeter than the olian harp4 ,as ,i advanced into a large area in the center of a magnificent court1 ,i saw a light streaming from heaven1 and a cloud of wisdom broke upon me in ineffable glory4 ,so great was that light1 and so dense was that glory1 that ,i was uplifted like a bark on a wave1 but not to sink in despair4 ,as ,i rose1 ,i continued to rise till my soul was willing to view the height and depth of a mercy that never shuns misfortune1 or conceals bread from the hungry4 8,here rest1 ,oh1 my soul60 ,i said to myself4 ,g4 ,why dost thou rest8 ,art thou weary with thy progress8 ,t4 ,i am not weary1 friend1 but my mind is lost in the grandeur4 ,g4 ,thou hast well said4 ,remember1 now1 that thy elevation to this position was not of thyself1 but of that cloud of mercy which bore thee1 and on whose bosom thou surveyest the pilgrimage thou has made4 ,thou wilt also remember1 that thy servants from whom thou hast received instruction1 have uplifted thee by their strength1 so that thou mayest see what thou now beholdest4 ,in due time1 thou wilt be permitted to see other things4 ,stooping down1 he gave me a white stone with a new name therein1 which1 said he1 8no man knoweth but he that receiveth it4 ,this is thy passport1 and unto whomsoever thou shalt go of thy circle1 they shall bid thee welcome2 and thou shalt not take with thee scrip1 nor purse1 nor two coats1 for thy garments shall not tarnish1 nor thy mind perish1 because thou art denied sympathy and friendship40 ,i received the white stone with the new name therein1 and when ,i saw the name1 ,i wondered at its meaning4 ,g4 ,thou needst not wonder1 ,thomas1 for what was thy name in thy infancy1 thou canst not bear with thee into these mansions of light and peace4 ,thou wilt1 henceforth1 answer to thy new name in this circle of wisdom4 ,thou wilt now return with me1 and when thou returnest1 offer this passport to thy ,master1 who will explain some things to thee why thy name should be changed4 ,we returned4 ,the cloud of mercy shone as brightly and gloriously when ,i descended1 as when ,i ascended4 ,i then gave the ,master the white stone1 when he said3 8,thomas was thy name in infancy4 ,in infancy thou didst not remain4 ,thou hast grown to the stature of a man4 ,when thou wast a child1 thou didst speak as a child1 and understand as a child2 but now thou art become a man1 thou shouldst put away childish things4 ,henceforth1 let not thy name be called ,thomas ,paine2 for thou wilt not answer to a name which misrepresents thy true character1 since thou hast found favor which has instructed thee to call no mind1 #8common or unclean4'0 ,t4 ,am ,i then to be called by a new name8 ,m4 ,thou shalt be called by this circle a new name1 which thou seest in the white stone thou hast received4 ,t4 ,and wilt thou read the new name8 ,m4 8,contentment40 ,such is thy new name1 because such is thy condition4 ,thou hast sought for light and perfection in the degree of this circle1 and as thou hast found1 so thou art contented with thy finding4 ,thou wilt not answer to any other name1 when thou respondest to the call of thy fellow servants4 ,in thy infancy and childhood1 thou didst call mind 8common and unclean10 but now thou wilt do so no more4 ,thou hast seen that thy mind was as thy fellows1 but wisdom has shown thee that what thou hast denounced as 8unclean0 in thy works and by thy words1 is not as thou hast said4 ,no unclean thing can enter here1 because light and purity will cleanse the immortal mind from the impurities of worldly wisdom and ignorance4 ,t4 ,but should ,i retain my old name when ,i converse with other circles8 ,m4 ,thou mayest answer1 but when thou answerest1 let thy signature be without dissimulation4 ,shouldst thy friend recognize thee by thy infant name1 thou mayest respond2 but when thou meetest a mind of this circle1 thou wilt be hailed by thy new name1 and respond to its announcement4 ,t4 ,then a new baptism may be necessary4 ,when my infant name was bequeathed1 ,i was baptized4 ,ought ,i not now to receive a new baptism8 ,m4 ,thou wilt proceed to the ,high ,priest of this circle1 who will answer thy question4 ,the guide conducted me again to the chair of the ,high ,priest1 who said3 8,i heard thy inquiry1 and thou wilt listen to my answer4 ,thy baptism was not of wisdom1 but of water4 ,when thou wast baptized1 thy mind was not affected4 ,the outward man only became the subject of purification4 ,now thou art introduced into this circle1 thou wilt be taught to put away childish things1 and consecrate thyself to the work of benevolence4 ,to aid thee in thy work1 ,i will impress thy mind with the spirit of this circle2 yea1 ,i will baptize thee in a fountain1 which comes like a pure river of water from the throne of wisdom4 ,reach forth1 oh1 ,god6 from courts of more than mortal glory1 the oil of gladness1 and let thy servant be washed in the stream of thy mercy40 ,placing his hand upon my head1 he said3 8,the wisdom of ,god be upon thee1 and give thee peace40 ,when his hand rested on my head1 ,i saw a stream descending from wisdom's holy court1 gentle as the dew of evening1 and clear as the mercy of ,god4 ,it came like water in the rising tide1 and overwhelmed my mind with a flood of living light4 ,i saw the stream1 and the stream carried away the question of baptism1 and left me pure from all doubt of its character4 8,thou understandest10 said my guide1 8that water baptism is for infancy1 while the baptism of wisdom1 which thou hast been permitted to receive1 is for minds of understanding4 ,this is the baptism of truth4 ,this is the stream of divine grace4 ,this is the water of life4 ,this is the flood which shall never pass away4 ,this is the sea without a shore2 and ,contentment will receive wages4 ,contentment is satisfaction with reward2 and when thou goest hence1 thy reward will be with thee forevermore4 ,thou wilt now rest with us40 ,when the guide had ended his saying1 there came a song of sweetness4 ,the whole circle joined in one melodious anthem of joy1 which was followed by an ode of order4 ,the words were words of sympathy4 ,they touched my feelings4 ,i saw what was my delight1 a society where brotherhood was no unmeaning expression4 ,i had found a kindness which no mortal can understand while in the body4 ,i found a society unlike any thing on earth4 ,it was a society1 linked in union by an immortal chain4 ,it was a home1 where there was bread enough1 and to spare4 ,it was a temple not made with hands4 ,it was made by the ,grand ,master ,builder of heaven and earth4 ,its pillars were holiness and truth1 and its 8chief corner stone10 wisdom without imperfection4 ,i saw what no mind can see1 and what no language can express1 in this temple4 ,there were emblems of order1 emblems of honor1 emblems of brotherhood1 emblems of wisdom1 emblems of peace1 emblems of innocence1 and emblems of victory4 ,when my guide saw my mind contemplating these wonders1 he said1 8,thou wilt bear with thee the impress of these emblems on thy mind1 and thou wilt see thy reward in the obedience which will be expected of thee4 ,soon thou must go with me4 ,the wail of misery invites our aid4 ,thou wilt do thy pleasure40 ,t4 ,my pleasure is to do as thou hast said4 ,i will not refuse thy command4 ,g4 ,no2 as it is thy will4 ,t4 ,as it is thine also4 8,as it is of this circle10 said the ,master4 8,even so1 ,amen10 responded the ,high ,priest4 8,friends1 when ye shall return1 bring your friend1 without money and without price40 ,,chapter ,,iii4 ,,the ,,landlord ,,and ,,the ,,cottage ,,maniac4 ,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 explained4 ,there were works which no mind can comprehend1 revolving around our heads1 when we left the arch-way4 8,i am not a medical mind10 said my guide1 8but do you hear that groan of distress80 ,i replied in the affirmative4 8,to the house of need1 then will we go10 said he4 ,when we reached the cottage1 ,i saw the mind was frantic with despair4 ,g4 ,yea2 and thou seest the cause4 ,t4 ,truly1 but who shall believe our report8 ,g4 ,thou wilt not say1 but do as thou canst to aid4 ,this cottage stood near the ,thames1 and about six miles from ,london4 ,the mind of the almost distracted man1 was writhing in the agony of death4 ,the family of children were weeping beside the mother1 who was sitting at a little distance from the couch1 on which the invalid rested4 ,i saw no other company present4 ,they were not affluent1 but depended upon their industry for subsistence4 ,near by1 lived a lord of the heritage1 who rode in livery1 and fared sumptuously4 ,he was apprised of the dangerous illness of his servant1 and knew the wants of the dependent family4 ,he came not near1 but his wife sent a few necessaries by another servant1 whom we saw leaving the cottage as we entered4 8,there is wretchedness here10 said my companion4 ,t4 ,truly2 but what can we do to mitigate the evil8 ,w4 ,we can do what we can1 and what we can not do1 will not be our fault4 ,thou mayest go to the landlord1 and impress his mind to come here speedily4 ,i went4 ,he was viewing his farm4 ,it was a smiling season4 ,the luxuriant foliage of nature was never more picturesque4 ,the wild birds were chanting their melodious sonnets1 and the lowing herds were grazing on the fertile field4 ,when ,i approached him1 he was meditating upon the probable income of his estate4 ,i was not without hope of making an impression favorable to humanity4 ,i was aided by a near relative of the suffering man4 ,we both aimed instantaneously our power to make him feel a sympathy for the distressed4 ,i saw he was impressed with our wish1 and he turned around as if to go to the cottage2 but as he turned1 he said to himself1 8,why should ,i go there2 this world is full of misery4 ,there is yonder city2 what could ,i do to remove the ills of that great metropolis8 ,it is the misfortune of some to be poor1 and what is their misfortune is not my fault40 8,what can we do80 said my assistant4 8,we will still do our duty10 ,i replied4 8,if you will act as you can to impress his mind with sympathy1 ,i will aid his conscientiousness to go with us40 8,even so10 said he4 ,we continued our work till he said1 8,on one account1 ,i will go and see him4 ,he has been faithful unto me1 in many things1 and ,i will not now be ungrateful for his services40 ,so saying1 he went to the cottage4 ,on entering it1 he was met by the wife of the frantic man1 who said3 8,dear man1 ,i am distracted with trouble4 ,my ,god6 what shall ,i do8 ,he is insane1 and we have to watch him every moment4 ,last night he was determined to kill me4 ,he said we would not receive religion1 and ,god had commanded him to kill us4 ,oh6 what can we do10 she cried1 piteously4 8,i think ,i would send for the minister10 said he2 8it is not possible he can live long in such a state4 ,perhaps1 he might afford him relief by preparing his soul for death40 8,would it not be better to get a doctor1 my lord80 8,it is of no use to get a physician now2 it is too late3 ,to-morrow will end all his troubles10 replied the landlord4 8,oh1 dear me60 sighed the wife2 8and ,i would to ,god it might end mine2 but here are our dear children2 who will care for them when death has ruined our hopes80 8,thou hearest that lament10 said my associate4 8,i hear4 ,shall we despair8 ,never1 while human woes require our aid4 ,never1 until success attend our efforts10 said ,i4 ,at my suggestion1 my associate made a noise1 which attracted the attention of the nobleman1 as he was called4 ,it was made by removing a piece of wrought iron1 resembling a broken knife1 which rested over a window4 8,what is that80 said he4 ,the wife1 whose name was ,mary1 said1 8,i see nothing40 ,the same noise was repeated4 8,do you hear that80 said the nobleman4 8,yes2 ,i hear a rattle of the window10 replied ,mary4 8,that was not the window10 said he4 ,stepping to the window1 he placed his hand upon it1 and said1 8,the window is firm1 perhaps it was the old iron40 ,when we saw his attention drawn another way1 the sound was again produced4 8,it is that iron10 said he2 8but what moves it80 8,i don't know10 said ,mary2 8it will soon rattle again1 perhaps40 ,it was not long before he wished to hear again that noise4 ,while looking steadily upon it1 the iron fell to the floor4 8,there10 said he1 8,i knew it was the iron4 ,i wonder what done that60 ,i stood near him1 and impressed his mind with the conviction that spirits wrought such things4 ,he was impressed1 as we could2 and1 at length1 said he1 8if that old iron was not lifeless1 ,i should believe it could move itself40 ,m4 ,oh1 my worthy lord2 do not--,i shall be afraid of seeing ghosts1 when ,i am alone4 ,l4 ,pshaw2 a ghost never made that noise4 ,m4 ,what then8 ,it was not more than a second before the iron was uplifted about a foot1 and fell on the floor4 8,well3 who knows what all this can mean80 said he4 8,the devil must be amusing himself4 ,i wish he would come1 and heal this dying man40 8,you do not suppose the devil will do good80 said ,mary4 ,l4 ,no2 but1 when ,i was not more than eleven years old1 ,i recollect my mother said1 8a good fountain can not send forth bitter water1 nor a bitter fountain good water40 ,when we had aroused his mind on the subject of spirits1 we wished to avail something which would be serviceable to the mind1 writhing in distress4 ,accordingly1 we worked so as to make a manifestation near the bed4 ,he was now excited1 and verily thought these sounds were premonitions of some awful visitation of ,providence4 ,l4 ,it may not be doubted that there is some meaning to these sounds4 ,if ,i were a believer in witchcraft1 ,i would say that witches had something to do with these noises4 ,perhaps1 it will appear that my days are numbered4 ,if so1 will another noise be made8 ,my associate now responded by a sound1 as before4 ,the nobleman was horror-struck4 8,the devil is in this10 said he4 8,if my days are numbered1 will that rattle of the iron be repeated80 ,the rattle was heard again4 ,but gathering a little more courage1 he said1 mentally1 8a coward is worse than a traitor4 ,i am an ,englishman4 ,never let it be said1 that an ,englishman is afraid of ghosts40 ,my guide then impressed his mind to ask1 8do you want any thing of me80 ,the well known rattle responded4 8,perhaps10 said he1 8it will be well to call the doctor40 8,rattle1 rattle10 was the response4 8,now1 there must be intelligence some where to produce these noises10 said he4 8,i do not know what may be the result4 ,but do not be alarmed4 ,i will send a man after my physician1 and when he comes back1 ,i will return4 ,in the mean time1 ,mary1 you may remember that ghosts never murdered any one4 ,have you wanted a little tea and sugar for ,john8 ,it will not do him harm1--and you may take this half crown1 and get what it will buy40 ,the unfortunate man was worse4 ,he had heard what they had said about his dying4 ,in a half conscious state of mind1 he said1 8,mary1 what did he want8 ,he need not be vexed about rent--he will not ask again where ,i am40 8,no1 no3 ,he wanted to see you1 and he gave me this half crown to get some tea and sugar for you1 and besides he has sent for his doctor--all very kind4 ,he is a kind man in sickness4 ,it is not every landlord you know1 who would even come to visit a servant in sickness1 much less offer them aid2 ,i hope he will get the doctor1 and you will get around again40 ,the little boy was dispatched to a shop1 where he bought a half crown in value of tea and sugar4 ,he returned with bounding feet1 and said2 8,mother1 ,sam ax me where ,i got my money to buy tea and sugar40 8,hush1 my child6 you will disturb your father4 ,he must have rest before the doctor comes40 ,in about an hour1 the landlord and the physician came4 ,the physician was a profound man in the science of medicine1 and experienced in his profession4 ,he graduated from the ,university at ,edinburg1 in the year #agia4 ,he received his diploma1 and was reputed a successful practitioner of medicine in the hospital of ,london1 for many years4 ,as he advanced toward the bedside1 or rather couch of the sufferer1 he was met by the wild rolling eye of the patient4 ,taking his hand1 he said1 8,he is somewhat feverish1 and there is a degree of inflammation on the brain4 ,i would recommend mustard1 applied to the feet1 and cold1 wet cloths to the neck and forehead4 ,you must not10 said he1 8agitate his mind about dying2 for he wearies himself too much now about his prospects4 ,let him have some nourishment1 as his appetite may crave1 when he is sane2 but do not urge him to eat or drink any thing4 ,it is possible he may not want any thing1 but you will need some one who will aid you to watch with him to-night40 8,i will send one of his comrades10 said the nobleman4 ,,doctor4 ,then ,i will write down the prescription4 ,l4 ,that will be unnecessary1 because he can not read4 ,d4 ,and can not this woman read8 ,m4 ,no1 sir2 my parents were poor1 and ,i was not sent to school4 8,it is important10 said the doctor 8that this prescription be strictly adhered to4 ,the least deviation may prove fatal to his recovery40 8,i can remember all10 replied ,mary4 ,when the doctor was about to leave1 ,mary and the nobleman accompanied him to the yard4 ,she said1 8do you think ,john will get well1 doctor80 ,d4 ,it is possible2 but the chances are against him4 ,the brain is very restless1 and besides there is a predisposition to monopolize the entire control of his whole system4 ,i have never known so aggravated a disease to be overcome without the greatest care4 ,if he should live till morning1 ,i will see him again4 ,m4 ,would it not be well to ask the curate to pray8 ,d4 ,the curate will not aid his recovery1 and ,i would recommend that he should not visit you till ,john is better2 but1 if you really desire his aid1 you will ask him to pray for your husband at home4 ,m4 ,not at home6 ,d4 ,yes2 at home1 ,god will answer1 as here4 ,the landlord and the physician went away4 ,the evening was still1 and no comrade came to watch with the suffering patient4 ,the lone night wasted away1 until near two o'clock in the morning1 when ,john was released from his mortal body1 and we received him1 as we had been received4 ,during the last convulsive throes of agony1 his wife besought ,god1 imploringly1 to have mercy on his soul4 ,never went up to heaven a more sincere and fervent supplication for aid1 than this dejected and despairing wife offered for the companion of her youth4 ,alas6 what wife could do more1 when mind is torn from mind1 and no appearance of reuniting again4 ,the whole heart was given to her husband1 and he honored the marriage vow with a constant integrity1 which made even the cottage to smile with the warm affection of true hearts4 8,i was well satisfied10 said she1 8with my poverty1 with my union to make me happy2 but now1 oh1 my ,god6 what shall ,i do8 ,oh1 dear1 what can ,i do in this unfriendly world80 ,then she sighed1 and sighed from the soul2 but her sighs were aggravated by the mournful despondency of her dear children4 ,she was heard to say3 8,when my father consented to our marriage10 he said1 8,mary1 you must not think this beautiful world is all sunshine and summer4 ,there will come clouds of sorrow1 nights of gloom1 and days of adversity4 ,you will remember my saying1 ,mary1 when the winter of bereavement howls its angry blast around your dwelling1 and no voice of kindness gladdens the solitude of your weary hours4 ,but now you have consented to marry the man you love2 be faithful1 even unto death40 ,such were the silent meditations of a soul1 surcharged with grief1 as we witnessed at the cottage of a laborer4 ,two days afterwards1 ,i saw the body conveyed to the ,potter's ,field1 and the wife and children to the alms-house4 ,during this period1 no landlord came near the cottage4 ,the widow mourned without hope1 and the three children clung to her with unusual affection4 ,the boy who was the oldest of the children1 seemed to realize the calamity4 ,he said3 8,mother1 what shall we do now1 my dear father is put in the ground80 8,i suppose10 she replied1 8we shall be separated4 ,oh1 my child1 you distress me4 ,you will see your kind father no more4 ,they have buried him in the cold earth40 ,j4 ,will he never come home again8 ,m4 ,no2 he can not come back here1 ,james4 ,j4 ,will he stay there in the earth1 mother8 ,m4 ,his body will stay there1 but his spirit will appear before the bar of ,god1 at the great day of judgment4 ,all will appear before the throne of ,god to receive their reward2 so you must be a good boy1 ,james1 that you may go to heaven4 ,j4 ,has father gone to heaven8 ,m4 ,i don't know1 my child2 he was not a member of any church2 but he never wronged any body1 as ,i know of4 ,he will wait till he receives the sentence of ,god1 and then all will know4 ,j4 ,how long will he wait1 mother8 ,m4 ,i don't know1 my son4 ,j4 ,where will he wait8 ,m4 ,you must not ask such questions4 ,the ,bible does not tell us any thing about it1 and we must not ask for things which are not revealed4 ,when two days had passed1 the wife and children were conveyed to the alms house4 ,the overseer said to ,mary3 ,o4 ,is your father living8 ,m4 ,no1 sir1 he has been dead about three years4 ,o4 ,did he leave any property8 ,m4 ,i was not at home when he died1 but ,i heard he died in the hospital4 ,o4 ,in what hospital8 ,m4 ,well1 they called it a hospital1 such as they have in the army4 ,i heard my mother say he was wounded1 and brought home to ,england1 and he never got well again4 ,o4 ,at what battle was he wounded8 ,m4 ,i never knew the place1 but it seems to me more like ,waterloo than any other name4 ,during this investigation1 my mind was impressed to work a reform4 ,i saw the injustice of oppression in all its naked deformity4 ,the lords of the soil had monopolized all that could afford subsistence by cultivation1 and then demanded the service of the landless at their own apprisal4 8,what better is this10 said ,i to ,william1 8than chattels in slavery80 ,w4 ,thou wilt see a difference4 ,a voluntary servitude is willing bondage1 but involuntary service is unwilling subjection to the will of a master4 ,a willing service is the result of conditions2 but an unwilling bondage is the result of cruelty4 ,it is oppression without acquiescence1 or reward for labor1 by contract4 ,not receiving a clear solution of my inquiry1 ,i asked1 8,what is the difference between voluntary and involuntary slavery40 ,w4 ,voluntary slavery is to do what is required by a contract4 ,the doer voluntarily assents on condition of receiving a stipulated compensation4 ,involuntary slavery is to do what the mind would not do unless coerced by compulsory measures4 ,it does not contract to do any thing1 but is forced to do what the master requires4 ,t4 ,but do not the circumstances of the poor in ,europe1 coerce them to contract for service1 which other conditions would not approve8 ,w4 ,thou wilt remember1 ,thomas1 that other conditions coerce the master to hire and pay them for their services4 ,the compulsion is1 therefore1 mutual1 and whatever is mutual is equitable4 ,but when a mind is compelled to do service without the assent of the doer1 there is no mutual necessity1 nor equity in the arrangement4 ,t4 ,there is no necessity1 ,i trust1 then1 which would justify the misery that results from the oppression of the poor1 in neglecting the means essential for their comfort4 ,w4 ,thou hast well judged4 ,had avarice the wisdom of truth to control its treasures1 the folly of oppression would find no habitation among men4 ,but what thou seest is generosity1 when compared with the injustice thou wilt behold in thy pilgrimage4 ,t4 ,spare me1 then1 the sight6 ,w4 ,hast thou not a heart to do good8 ,and wilt thou shrink from its performance1 because the sight is unwelcome8 ,t4 ,i will not shrink from my duty2 for where duty calls1 there is my pleasure1 my bliss1 my heaven4 ,w4 ,then1 follow me4 ,,chapter ,,iv4 ,,visit ,,to ,,the ,,castle4 ,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 ,temple4 ,he conducted me to a wall4 ,there was no door of entrance4 ,it was made of scorn4 ,i could see through the wall1 for there were a great many port holes4 ,i saw a wild circle of minds peeping through these holes1 as though suspicious of our encroachment4 ,when we had passed around the fortress1 ,i heard the centurion say1 8,to arms1 to arms40 ,he was a dark mind4 ,he was told by my companion1 8,we are not enemies1 but friends40 ,c4 ,what hast thou to do here8 ,w4 ,we have come to aid thee4 ,c4 ,hast thou not learned1 that we do not admit strangers within these walls4 ,w4 ,thou wilt not refuse what we do not ask4 ,we do not ask admission within such walls1 but we seek the deliverance of thee and thy fellows4 ,c4 ,deliverance6 ,who art thou that profferest deliverance to the saints under my command8 ,w4 ,i am thy friend1 and the friend of thy companions4 ,c4 ,how may ,i know thou art what thou sayest8 ,w4 ,by my works4 ,c4 ,dost thou believe in the ,bible8 ,w4 ,thou wilt see my faith by my works4 ,c4 ,thy works will not save a mind4 ,w4 ,what then will save8 ,c4 ,believe in the ,bible4 ,w4 ,will a belief in the ,bible save without works8 ,c4 ,a belief in the ,bible will lead to good works1 and faith and good works will save4 ,w4 ,thou hast said1 believe in the ,bible4 ,will that belief save8 ,c4 ,yes2 because it will lead to good works4 ,w4 ,does a belief in the ,bible lead all who believe to good works only8 ,c4 ,thou art an infidel1 and yet thou profferest deliverance unto the people of ,god4 ,w4 ,thou wilt not revile when thou obeyest our instruction4 ,c4 ,but ought not ,i to call thee by thy true name8 ,w4 ,then1 thou wouldst not rebuke when it is not thy prerogative to judge4 ,dost thou remember the record of thy confidence--that thou shouldst not judge1 lest thou be judged2 for with what measure ye mete unto others1 it shall be meted to you again4 ,c4 ,i will not agree with thee1 that because ,i have said thou wast an infidel1 therefore ,i shall be judged as such before the bar of ,god4 ,w4 ,thou wilt then disagree with thy ,bible8 ,c4 ,thou wilt allow an explanation of that passage1 ,i suppose8 ,w4 ,when thou askest me to allow thee to explain1 ,i want thee to understand1 that thy explanation is not mine4 ,thou mayest not explain for me2 for possibly thy wisdom may wholly destroy what those1 in whom thou believest1 have sought to establish4 ,what thou sayest is thy own1 and what is thy own1 thou shouldst not impute to another4 ,thou callest us infidels2 but we never seek to destroy another's property1 as thou hast proposed by thy offer to explain what thou1 perchance1 hast no authority for doing4 ,hast thou read the prohibition8 ,c4 ,what prohibition8 ,w4 ,whosoever addeth unto the sayings of the prophecy of this book1 ,god will add unto him the plagues which are written in this book2 and whosoever taketh away the sayings1 ,god will take away his part out of the book of life4 ,what is thy explanation but adding or diminishing the record of another8 ,c4 ,it is all infidelity to talk as thou dost4 ,w4 ,thou sayest1 then1 that the words of the ,bible are infidelity8 ,c4 ,no2 but when thou deniest the instrumentalities of revelation1 thou savorest the cause of infidelity4 ,w4 ,what instrumentalities does revelation require to reveal itself8 ,c4 ,it requires an explanation4 ,w4 ,is the explanation a revelation8 ,c4 ,it is an explanation of dark passages in the ,bible4 ,w4 ,well1 is an explanation of dark passages in the ,bible1 a revelation from ,god8 ,c4 ,no2 but it is essential to mind1 in order to be saved4 ,w4 ,is that essential to mind which does not agree with itself1 and contradicts what is revealed8 ,c4 ,a correct explanation is consistent1 and does not contradict itself1 or the ,bible4 ,w4 ,but hast thou not contradicted the ,bible1 and dost thou not recommend an explanation which expressly takes away the whole force of a divine prohibition8 ,c4 ,no2 it gives it a different meaning1 that is all4 ,w4 ,true2 and that is what thou art forbidden to do4 ,c4 ,i will not submit my judgment to the control of infidels4 ,i see that thou wilt persist to aid infidelity4 ,w4 ,thou wilt see what thou hast not yet seen1 if thou wilt listen to the voice which requires obedience4 ,thou wilt see thyself as thou never wilt desire to see again4 ,c4 ,how so8 ,i am not ashamed of the cross of ,christ4 ,w4 ,thou wilt not obey4 ,c4 ,i will obey what is just and reasonable1 and wouldst thou have me do more8 ,w4 ,is the ,bible just and reasonable8 ,c4 ,truly4 ,w4 ,but thou wilt not obey that4 ,c4 ,then1 ,i am not a ,christian4 ,w4 ,well1 hast thou said4 ,but wilt thou not revile1 and wilt thou abide by the instruction of the ,bible8 ,c4 ,i trust my all in that blessed book4 ,when ,i gave my heart to ,god1 ,i resolved to live for his glory4 ,w4 ,and is it for the glory of ,god to revile thy brother1 and deny what revelation and thy vows unto the ,lord have made incumbent upon thee to perform8 ,c4 ,it is not4 ,but who has reviled8 ,who has denied his vows and revelation8 ,w4 ,hast thou need to be informed1 that no name is so offensive in thy sight as infidel8 ,and didst thou not use that word to revile thy brother8 ,is that for the glory of ,god1 which injures thyself and those that hear thee8 ,when thou shalt see thyself1 as thy ,master seeth thee1 then thou wilt not contradict his instruction4 ,thou wilt not dispute with revelation1 because thou dost not comprehend1 by reason of thy confinement1 the wisdom it discloses4 ,wouldst thou evacuate this castle8 ,c4 ,i would consult my teacher1 and exercise my reason4 ,w4 ,who is thy teacher1 and what is thy reason8 ,c4 ,that thou mayest explain4 ,w4 ,thy teacher will not consent to any interference4 ,c4 ,thou mayest explain1 and ,i will counsel with him4 ,w4 ,better that thou shouldst call him1 and ,i will converse with him before thee4 ,c4 ,the mind soon said1 8,he is here40 ,w4 ,thy teacher will explain4 ,t4 ,this castle is the gate to heaven4 ,no man can gain admission to the sanctuary of wisdom1 unless he shall deny the world1 and take up the cross4 ,w4 ,what world must he deny8 ,t4 ,he must deny all ungodliness1 and all worldly-mindedness1 and pride4 ,he must deny the world of vanity and pleasure4 ,w4 ,he must not deny himself pleasure8 ,t4 ,yes2 he must deny himself the pleasures of sin for a season1 that he may inherit eternal life at the day of judgment4 ,w4 ,thou wilt not say he must deny himself the pleasure of good8 ,t4 ,no3 but minds must deny what will do them much harm4 ,w4 ,will good do minds harm8 ,t4 ,the good of sin will curse the soul at the day of judgment4 ,w4 ,then1 wilt thou inform me1 why it would not be better to call that good1 evil8 ,t4 ,it is good now to the sinner2 but when ,god comes to make up his jewels1 he will separate the chaff from the wheat4 ,w4 ,will ,god gather his jewels together at the judgment day8 ,t4 ,they will be gathered from one end of heaven to the other4 ,w4 ,what will he do with them1 when he has gathered them together8 ,t4 ,he will place them at his right hand4 ,w4 ,whom will he place on the left hand8 ,t4 ,the goats4 ,w4 ,who are the goats8 ,t4 ,infidels and unbelievers4 ,w4 ,who are infidels and unbelievers8 ,t4 ,those who deny revelation1 and disobey ,god4 ,w4 ,then all who deny revelation1 and disobey ,god1 are infidels1 or unbelievers8 ,t4 ,yes4 ,w4 ,hast thou never denied revelation1 and disobeyed ,god8 ,thou wilt not reject what revelation discloses and duty requires1 if wisdom be found in thy sayings4 ,t4 ,i will not say1 ,i have never denied revelation1 and ,i acknowledge ,i have disobeyed ,god2 but1 ,i trust1 ,i have found favor in his sight1 by repentance and faith in the ,lord ,jesus4 ,w4 ,thou mayest find still greater favor1 if thou wilt evacuate this castle1 and receive the inspiration of nature4 ,t4 ,the inspiration of nature6 ,what is the inspiration of nature8 ,w4 ,it is what natural things impress on the mind4 ,t4 ,how can nature inspire8 ,w4 ,how can that which is not nature inspire8 ,hast thou need of what is not nature8 ,when thou askest1 how can nature inspire8 dost thou not know that mind is nature1 and as mind is nature1 so nature inspires4 ,t4 ,then what is spirit but nature8 ,w4 ,thou wilt answer1 8what is not wisdom is nature40 ,t4 ,truly4 ,that which has no wisdom is nature1 and that which has wisdom is spirit4 ,w4 ,have thy words a spirit8 ,t4 ,they are the productions of a spirit4 ,w4 ,is not nature the production of a spirit8 ,t4 ,yea2 and so are all things4 ,w4 ,then1 if all things be the production of a spirit1 nature is the production of a spirit1 and1 if nature be the production of a spirit1 thou seest nature unites to show what the spirit has done4 ,it is the work of the spirit1 and what is the work of a spirit is a revelation of its wisdom4 ,thou seest that the work must reveal the character and skill of the workman4 ,that development1 revealed by the work1 is the inspiration of nature4 ,it is the voice of ,god1 which inspires his creatures with veneration4 ,t4 ,but what wilt thou say of the ,bible8 ,w4 ,i will say1 it is the production of nature's works4 ,it is the production of spirit1 which is manifested in nature4 ,it is what thou seest1 the work of mind developed1 or revealed1 as mind needed4 ,it is not as thou seest in all things4 ,thou seest as thy mind hast been instructed1 and thou hast been instructed by others not wiser than thyself4 ,t4 ,but is not the ,bible the standard of all truth8 ,w4 ,it is the standard only of its own truth4 ,t4 ,must not all other revelation yield to its authority1 when contradictory statements appear8 ,w4 ,contradictions of nature are not a part of revelation4 ,that which contradicts nature1 is not revelation2 because nature is a revelation of the wisdom of ,god4 ,when thou readest thy ,bible1 dost thou see a contradiction8 ,t4 ,i have not found any contradiction of my faith4 ,w4 ,hast thou found any contradiction of thy practice8 ,t4 ,i will not answer thy question4 ,w4 ,is it not important to practice our faith8 ,t4 ,it is4 ,w4 ,why1 then1 dost thou refuse to answer my question8 ,t4 ,because ,i will not4 ,w4 ,but why will you not8 ,t4 ,then1 thou wouldst claim an exception to my cause4 ,w4 ,i claim only consistency4 ,t4 ,am ,i inconsistent8 ,w4 ,when thou wilt answer as thou knowest1 thou art consistent2 but when thou seest not what is true1 thou mayest be inconsistent with truth4 ,thou wilt not say thou art consistent in all things4 ,t4 ,who art thou8 ,w4 ,i am thy friend4 ,t4 ,how may ,i know thee to be my friend8 ,w4 ,thou mayest know1 when thou shalt disabuse thyself of thy errors4 ,thou wilt not accuse thy friend1 before thou hast seen aught against him4 ,t4 ,thou wilt prove what thou hast said4 ,i will not receive a doctrine1 until ,i see what evidence it has for its support4 ,w4 ,very well4 ,hast thou observed thy rule in the formation of thy opinions8 ,hast thou evidence that thy opinions of the ,bible are all true8 ,what evidence hast thou1 that stolen waters are sweet1 and that there is pleasure in sin8 ,i want all the evidence thou hast to prove that there is any pleasure in doing wrong4 ,t4 ,why1 you astonish me3 ,the wicked man is not troubled as is the righteous4 ,he will not need to suffer persecution for the cause of religion1 and he will take his ease and comfort in sin without reforming4 ,he is as a tree planted by waters1 and he takes his fill of iniquity4 ,he fares sumptuously every day2 while the devoted ,christian has many trials and crosses to endure1 and is troubled about his everlasting condition4 ,morning and evening1 he invokes the blessing of ,god upon his soul4 ,w4 ,canst thou tell me1 why nature wrongs the righteous8 or by what law a wrong mind is made happy1 while a right mind suffers so much8 ,t4 ,the law of ,god will show thee4 ,w4 ,show me what8 ,t4 ,show thee that ,god suffers a great many evils to attend his children1 that they may realize the greatness of his mercy and salvation4 ,w4 ,thou wilt not answer4 ,t4 ,i say1 that ,god does not afflict the wicked as he does the righteous4 ,w4 ,for what reason1 and by what law1 is this injustice continued8 ,t4 ,by the law of ,god1 of course4 ,w4 ,is that law eternal8 ,w4 ,then1 why will not the righteous1 as thou callest thyself1 eternally suffer1 and the wicked escape their wretchedness8 ,t4 ,that is infidelity4 ,we must make the ,bible our standard4 ,w4 ,wilt thou say1 the ,bible contradicts reason8 ,t4 ,reason is carnal4 ,w4 ,how dost thou know8 ,t4 ,because the ,bible says so4 ,w4 ,wilt thou read it for my instruction8 ,t4 ,i will say1 that is the meaning of the passage4 ,w4 ,how do you know8 ,t4 ,how do ,i know any thing8 ,w4 ,by thy reason4 ,t4 ,well1 my reason tells me1 that is the meaning4 ,w4 ,dost thou presume to use carnal reason to interpret the ,bible1 so as to favor thy views8 ,t4 ,my reason is not carnal2 ,i have been regenerated by the atonement of ,christ4 ,w4 ,thou wilt not receive a doctrine without evidence1 and dost thou require of me what thou art unwilling to do thyself8 ,how may ,i know thy reason is any better than mine8 ,how may ,i know that thou hast spoken only what the living spirit intended by that passage8 ,t4 ,i see thou wilt cavil with the word of ,god4 ,w4 ,not with the word of ,god1 friend2 but with thy saying4 ,how may ,i know thou art correct8 ,t4 ,have ,i not said1 by the standard of the ,bible4 ,w4 ,thou hast said well2 but thou askest another standard1 which is thy interpretation by thy reason4 ,t4 ,wouldst thou1 then1 have me lay aside my reason8 ,w4 ,no2 but ,i would have thee exercise it2 and1 when thou offerest thy ,bible as the standard1 not again offer thy interpretations as a substitute4 ,besides1 thou hast offered a doctrine to thy friend1 which is contrary to thy standard4 ,t4 ,how so8 ,w4 ,in that thou sayest1 there is pleasure in sin4 ,hast not thou read in thy ,bible1 that the wicked are like the troubled sea1 whose waters cast up mire and dirt2 and that there is no peace to them8 ,how sayest thou1 then1 that the ,bible is the standard1 and that there is pleasure in sin8 ,how sayest thou1 that the good of sin will curse the soul at the day of judgment1 when thy ,bible tells thee that there is no good in sin1 for the way of the transgressor is hard8 ,thou wilt not say1 we are enemies of the ,bible1 because we justify its sayings in opposition to thy interpretations4 ,t4 ,thou wilt not satisfy me1 that the wicked are troubled as other men are4 ,w4 ,thou wilt not1 then1 be satisfied with thy standard8 ,t4 ,yes2 but thou wilt take it altogether1 and not in parts4 ,w4 ,take it as thou wilt1 only take it as it is1 without thy interpretation superadded4 ,t4 ,why wouldst thou deny interpretation8 ,w4 ,that is what has made thy castle4 ,that is what has sown dissension among brethren4 ,that is what has filled the earth with bloodshed and strife4 ,that is what has set mind against mind1 and embittered soul against soul4 ,that is what makes hirelings of men1 who would interpret what is already revealed1 and wrongs the uninformed of the knowledge of ,god and heaven4 ,that is what divides and distracts whole communities and nations1 and makes war upon the rights of mind to investigate the truth1 and aid thy fellow servants to do what nature and reason imperatively demand4 ,the castle was then abandoned by us for a season4 8,in wisdom10 said my companion1 8are all things made1 which are in heaven1 and which are on earth40 8,but who is wise to understand the wisdom of that castle80 ,i replied4 ,w4 ,thou knowest that contentment is peace4 ,thou knowest that minds are contented with that which satisfies4 ,when thou wast in darkness1 as thou seest thy brethren1 when thou hadst no desire to be instructed only to confirm thy own cause1 thou didst not wish thyself contradicted by any wisdom disagreeing with thy own4 ,t4 ,when ,i was instructed1 ,i was not as they are4 ,w4 ,true4 ,thou wast as they are before thou wast instructed4 ,when thou didst see the error of thy ways1 thou didst forsake them4 ,but thy brethren do not yet see4 ,they see some things1 but there is a veil over their eyes4 ,they see a castle1 and they see the things in that castle2 but they do not see the things which are not within it4 ,t4 ,they would see more1 were it not for the walls which enclose them4 ,w4 ,the walls which enclose them1 are of their own creation4 ,the elevated spirit never walls itself in by a work of mind4 ,those walls are not of jasper1 but of self-conceit4 ,they are the works of ignorance4 ,when minds indulge the idea1 that they know all that is worth possessing1 when they flatter themselves that they are wiser than every other mind1 is it strange that they should fortify themselves against all invasion of their conceited infallibility8 ,t4 ,but1 when we go to instruct them1 it surprises me1 that they should resist the facts which are presented to them4 ,w4 ,it would not surprise thee1 peradventure1 if thou shouldst inspect more cautiously the influences which operate with them to overcome the truth4 ,suppose we rise above the wall1 and see from above the machinery employed to keep their position secure4 ,we arose and saw the interior of the castle4 8,there10 said my guide1 8now thou canst judge for thyself4 ,what thou seest1 thou hast no need that ,i tell thee40 ,i saw a cloud of witnesses beheaded,a for the sake of religion4 ,i saw a mind declaiming against cruelty1 yet urging his companions to fight the battle1 as long as life was spared4 8,those who oppose us10 said he 8are enemies of ,god1 and in league with the devil4 ,they must be overcome1 or our religion will be destroyed4 ,better that all who are not of us be slain1 than that the cause of religion should be swept away4 ,these heretics should not be allowed to corrupt the minds of the people of ,god1 and the people of ,god will not allow them to do it without resistance even unto death40 ,when he had concluded his harangue1 the ,teacher1 who had received instruction through the port hole1 said1 he had just had an interview with a heretic4 ,the heretic had informed him1 that no intrusion was contemplated2 but he insisted that the people of ,god contradicted the ,bible in their practice4 ,he said that we interpreted the ,bible contrary to its express prohibition4 ,i do not agree with all he said1 but what to do with his argument1 ,i am not prepared to say4 ,perhaps the circle can explain the difficulty4 ,m4 ,this circle will not undertake to explain the objections of infidels4 ,it is sufficient for the circle to resist the works of the devil1 and keep itself pure from the heresies1 which endanger the salvation of the soul4 ,the circle should warn evil minds of the danger which awaits them1 if they do not repent1 and get religion2 and ,i can see no way to do it1 more effectually1 than to treat them with silent contempt4 ,t4 ,ought not the circle to obey the ,scriptures8 ,m4 ,they ought to do their duty1 and that duty is made plain by its own covenant obligations4 ,t4 ,how can our covenant obligations contradict the ,scriptures8 ,m4 ,they do not4 ,t4 ,how do we fulfil our covenant obligations1 unless we meet the arguments of heretics8 ,m4 ,who has made you a heretic8 ,t4 ,i wish to know what should be done1 when heretics offer the ,bible against our views4 ,i am not a heretic4 ,m4 ,but you recognize their doctrine1 else1 why ask about our covenant obligations with heretics8 ,t4 ,i suppose we ought to do something to meet their objections4 ,m4 ,well1 the way to meet them is not to reply to them4 ,t4 ,that will not do them any good4 ,they will soon say we are afraid of them4 ,m4 ,they will say any thing to encourage infidelity4 ,t4 ,they will quote ,scripture to oppose us4 ,m4 ,yes1 and so will the devil4 ,t4 ,then what must be done8 ,m4 ,have ,i not told you--do nothing--say nothing8 ,t4 ,will that remove the wrong of their opposition8 ,m4 ,the wrong is of their own choice4 ,t4 ,is not the right also8 ,m4 ,that is a heretical notion4 ,i see you have suffered already from your conversation with them4 ,t4 ,how have ,i suffered8 ,m4 ,why1 you would encourage the doctrine of fatalism4 ,mind is a free agent4 ,when you make the religion of the circle a choice1 you would do away with the cross4 ,that is no cross1 which you choose4 ,t4 ,the unconverted will oppose4 ,is not that bearing the cross8 ,m4 ,it is2 but you know that no mind would choose religion--,i will say that no mind would choose a religion under such disadvantages1 unless for the crown it will receive when ,god judges the world4 ,the sceptic will not receive religion1 and he must reap his reward4 ,the mind was so incensed against heretics1 that my guide said1 8,is it a wonder that they reject the truth8 ,there is another wheel to this machinery40 8,what wheel80 said ,i4 8,it is a wheel which moves all other wheels10 replied ,william4 ,he soon took me to a secret place4 8,there10 said he1 8do you hear the sound of something falling on that wheel80 ,i saw1 and heard the sound4 ,it seemed to me like gold and silver4 ,i heard a mind say to its comrade1 8suppose the gold and silver should cease to fall on that wheel1 do you think it would move80 8,the wheel10 replied he1 8must have weight1 or it would cease to revolve2 and when that wheel stops1 all the rest must stop1 for they depend on its motion40 8,what10 said ,i1 8do you call that main wheel1 ,william80 ,w4 ,i call it the wheel of ,ruin4 ,i might call it a wheel of ,fortune1 or rather1 as thou wouldst say1 the wheel of misfortune2 for what is the gain of one1 is the loss of the other4 ,there is gain thrown on to the wheel from the current of popularity1 but it does not return again to the owner4 ,he will never receive what he has given to the devouring cupidity of the main wheel of all the machinery in this dismal castle4 ,thou wilt see1 that when the weight is withheld1 the wheel will assume its just balance1 and there remain4 ,when the wheel stops1 all the dependent wheels will stop4 ,therefore1 the weights are the moving power of the whole machinery of this castle4 ,t4 ,is it not right to remove these weights8 ,w4 ,these weights will follow the current into which they have been thrown2 but when the current is changed1 the bark on which they ride will change also its direction4 ,t4 ,then1 where will the inhabitants of this castle go8 ,w4 ,they will go where they please1 and be free4 ,t4 ,would not the freedom of light and love be abused by their emancipation8 ,would they not run into all manner of excess and crime1 if restraint were removed8 ,w4 ,thou knowest thy experience4 ,when thou wast admitted into the circle of light and love1 didst thou run into excess because of thy freedom8 ,i perceive thou art now even more ready and willing to do thy duty1 than when thou wast entangled with the yoke of bondage4 ,t4 ,why not1 then1 summon our companions1 and change the channel of that current1 which moves the whole machinery4 ,w4 ,the summons is what will create more opposition4 ,dost thou not know1 that resistance will not overcome resistance4 ,when mind controls mind1 other means must be employed than force4 ,t4 ,that ,i understand2 but when a work is required1 workmen are necessary4 ,wouldst thou not employ workmen to do a good work8 ,w4 ,i would not employ workmen to do what was not wanted4 ,thou seest that these minds do not desire a work1 which you propose by the summons4 ,t4 ,they would be grateful1 when they saw the work done4 ,w4 ,they would not let the work be done4 ,t4 ,why not8 ,w4 ,because they do not see the benefit thereof4 ,t4 ,then1 may not our companions aid them to see the benefit8 ,w4 ,yea2 and1 when all things are ready1 they will not need a summons4 ,t4 ,then1 who shall get what is lacking in readiness8 ,w4 ,time will work what is necessary4 ,t4 ,that is now4 ,w4 ,that is ever4 ,t4 ,when is ever8 ,w4 ,ever is now1 and hereafter4 ,t4 ,then now and hereafter1 all things will be in readiness4 ,w4 ,yea2 and when all things are in readiness1 the work will be completed4 ,thou mayest now1 and ever1 remember1 that when thou shalt visit this castle1 no mind will aid thee in what will change the power which controls the main wheel4 ,it will not change itself1 because it desires no change4 ,it will not allow others to change it1 for the same reason4 ,thou wilt see the reason4 ,the love of silver and gold is more powerful than thy arguments1 or thy reason4 ,the wheel will go with its load to aid1 until it is worn out1 and there is no material to build another4 ,when the time comes1 and come it will1 that the wheel is worn out1 and the channel drained1 because the fountain is exhausted1 the work will be completed1 and the walls of this castle will not remain4 ,t4 ,the wretchedness of this bondage must remain1 then1 until time shall work into disuse the materials of which it is composed4 ,i could hope that day not distant4 ,w4 ,thou mayest well hope4 ,the wheel will not be repaired again4 ,there is no material which can be worked into use4 ,the body is not sound1 and the branches are withered4 ,the whole heart is sick1 and the wheel will not run1 when the current is dry1 because no fountain remains to supply it4 ,t4 ,of what use1 then1 are efforts to destroy these walls1 or change the current which propels the machinery8 ,w4 ,thou wilt not suppose proper efforts unavailing1 because thy resistance is unsuccessful4 ,there is a distinction between proper and improper means1 which may be employed for the benefit of others4 ,t4 ,what can be more proper1 than such means as will control the main wheel8 ,w4 ,the main wheel is well1 as it is4 ,the control of that wheel is not what we seek1 but the minds who manage the wheel as it is turned4 ,thou wilt not wish the wheel ill1 but the minds who are controlled by it1 good4 ,t4 ,if the wheel control the minds1 dwelling in this castle1 how can those minds be controlled without controlling that which controls them8 ,w4 ,the wheel revolves by weight of other influences4 ,when those influences shall have no weight1 the wheel will not move1 because it will want power4 ,t4 ,then thou wouldst overcome the weight on the wheel4 ,how can weight be less than weight1 without a suspension of the law of gravitation8 ,w4 ,the attraction of all bodies depends upon the relation which they have to each other4 ,affinities are attracted to each other by a mutual correspondence4 ,two bodies will unite when they correspond1 by the law of mutual affinity4 ,unlike bodies resist each other4 ,fire1 being unlike water1 will not unite in harmony4 ,they are not attracted to each other4 ,oil and water will not mingle4 ,pain and pleasure are separate4 ,when1 therefore1 thou wouldst overcome the gravity of gold and silver on the wheel1 thou hast only to control the love of minds1 so that the affinity will be overcome4 ,destroy the love of gold and silver1 and the weight is nothing on the wheel of motion4 ,destroy the motion1 and the whole machinery stops4 ,t4 ,when the motion stops1 what will the minds do8 ,are they to remain without employ8 ,w4 ,when the wheel is not controlled by the love of money1 the wheel will move by other weights1 so that indolence will not be a guest4 ,t4 ,what other influences can control8 ,w4 ,the weight of fear and favor4 ,the fear of wrath and the hope of deliverance will move the wheel4 ,but the motion will be tremulous and unsteady4 ,thou hast seen by the words of the centurion and his teacher1 that the power is given by fear and hope4 ,thou wilt see that when minds are moved by these weights1 selfishness is consulted4 ,the love of self moves the mind to seek what will avert wrath1 and secure favor4 ,it is not the love of goodness which controls the minds of this circle1 but the fear of evil4 ,the fear of evil is not goodness4 ,t4 ,are not fear and hope essential to minds in this castle1 in order to keep them from outbreaking sins8 ,w4 ,the fear and hope of these minds1 are what make them slaves4 ,their master understands the uses which such motives exert over his servants4 ,thou wilt see what will astonish thee2 and1 when thou seest1 thou wilt not rejoice1 but mourn4 ,t4 ,thou wilt not rejoice1 but mourn6 ,what will make me mourn8 ,w4 ,thou wilt see1 shortly4 ,when we had considered the motives of those who occupied this castle1 we next proceeded to a secret work1 which was concealed near a large mansion1 surrounded with an armed force of minds1 ready to execute the mandates of the occupant4 8,this is the king's palace10 said ,william4 ,t4 ,but what king needs such an armed force8 ,is he a tyrant that he requires aid to protect him from harm8 ,w4 ,he is not without fear and hope4 ,he fears what the minds may do whom he rules1 and he hopes by an armed force to coerce minds into submission to his authority4 ,t4 ,on what ground does he base such a conclusion8 ,w4 ,on the ground that other minds are as he is4 ,he knows his own mind is controlled by fear and hope1 and he believes others should be4 ,when he judges others1 it is by himself4 ,what affects him most powerfully1 he supposes will affect his subjects4 ,t4 ,is not that a correct rule8 ,w4 ,it is correct when both conditions are alike2 and it is incorrect when otherwise4 ,t4 ,are not all minds controlled by like motives8 ,w4 ,assuredly not4 ,thou knowest that thy mind is not controlled by gold and silver1 or hope and fear4 ,when thou seest a mind controlled by such wheels1 thou wilt understand1 that they are servants to the master whose control they obey4 ,therefore1 thou seest that what controls others1 will have no power over thee4 ,the king errs in supposing that all his subjects are even as he is4 ,the mistake will work the ruin of this castle4 ,when higher motives control the mind1 a higher enjoyment will inspire it4 ,t4 ,i admit1 that all circles of mind are not controlled by the same motives1 or objects2 but1 when circles of mind are controlled by hope and fear1 ought not hope and fear to be prominently set before them1 so as to induce restraint upon serious evils8 ,w4 ,what ought to be1 should be2 and what should be1 thou shouldst not resist4 ,when mind is controlled by unworthy motives1 when selfish considerations induce obedience1 slaves can control slaves1 and tyrants control tyrants2 for1 verily1 no despotism is more humiliating1 and no servitude more severe1 than the drudgery of a mind compelled to do service1 which is burdensome and oppressive1 and in which it has no pleasure or delight4 ,minds ought to be controlled by wisdom1 which seeks the good because it is good4 ,they ought to fear no evil in doing what will make themselves and others happy4 ,t4 ,that is very true2 but1 when circles are in a condition which will not appreciate the high motives thou hast presented1 ought they not to be controlled by hope and fear1 lest they fall into grievous wrong8 ,w4 ,the hope and fear of their condition will not overcome what is important4 ,they are not as thou wouldst have them1 nor will hope and fear change their condition4 ,two wrongs will not make right4 ,the wrong of ignorance can not be remedied by ignorance4 ,the king fears his subjects1 and his subjects fear him4 ,both are controlled by fear2 but their fears do neither party any good4 ,the king hopes submission to his commands1 and his subjects hope his commands may not be burdensome4 ,what are hope and fear1 then1 but motives of selfishness8 ,the king is selfish in requiring submission1 and his subjects are selfish in hoping for greater leniency1 and less oppressive burdens4 ,they are alike4 ,both conditions are equal in the scale of wisdom4 ,thou knowest1 ,thomas1 that no such motives control the infinite ,mind4 ,thou knowest that his gifts are bestowed upon minds1 not because he fears or hopes any thing to be taken from1 or added to1 his happiness4 ,thou knowest that wisdom1 which comes from that ,being1 must agree with the character of its cause2 and thou knowest that all wisdom1 which does not seek1 without hope or fear1 the good of mind1 is not of ,god1 but is selfish and wrong4 ,by this rule1 thou wilt do thy duty to the needy1 not because thou fearest or hopest a compensation for thy service1 or thy neglect1 but because the needy demand thy aid4 ,when thy aid is not needed1 thou canst go on thy way1 but when thou seest the mind of thy brother in the bondage of hope and fear1 be not angry with him1 but take him in thy charge1 and open his eyes to see the gifts of ,god distributed without money and without price2 so that his mind may be inspired with the wisdom of the free1 and not with the fear of the slave4 ,t4 ,thy words are sweeter than honey in the honey-comb1 and the law1 which thou wouldst recommend is the law of love1 uniting the powerful and the weak1 the wise and the unwise1 the free and the bondman1 in one great family of minds1 each serving the other and doing what will promote the happiness of the whole without diminishing the enjoyment of any4 ,but minds often act as slaves1 who dread the lash of a tyrant4 ,they are submissive1 because they are afraid to be otherwise4 ,they wish to do otherwise1 but are restrained1 as are slaves1 through fear4 ,they work in hope1 not of doing good1 but of receiving what the king has promised4 ,the wisdom of ,god controls no desire of their minds4 ,nothing but selfishness vitalizes their minds for active employment4 ,w4 ,thou hast not said untruly4 ,the king and his subjects are controlled by the same principle4 ,they are of selfishness4 ,the king loves what he wants1 and loves it so well that he denies his subjects even a morsel of his control4 ,however much they may thirst for his power1 he loves himself so much better than he does them1 that he is constrained to refuse them what he enjoys4 ,this refusal is resistance of others' wish1 and when their wish is disregarded1 when his subjects are denied what they need1 it is no wonder that kings tremble4 ,they know that the power of many1 enlisted in a just cause1 is stronger than the few1 in an unjust oppression4 ,hence1 they tremble with fear1 and feel compelled1 through fear1 to control by force what they can not by reason4 ,they are in a state of suspense every moment1 not knowing whose head may be required1 nor whose castle may be assaulted by secret works of ruin in their midst4 ,the mind wondered1 when we surveyed the interior of the king's palace4 ,there were the earnings of the poor1 and the industry of millions1 profusely lavished in every apartment4 ,gold and silver were worked into almost all the furniture1 and the tables were literally covered with riches of wonderful magnificence4 8,all for what80 said ,i4 8,because he is king10 responded ,william4 8,because he is a tyrant10 ,i replied4 ,w4 ,why must he be a tyrant8 ,t4 ,because he suffers the poor to go naked1 and the hungry to starve4 ,w4 ,is that tyranny8 ,t4 ,that is oppression1 and oppression is tyranny4 ,w4 ,the tyrant will answer thee1 and say1 thou receivest thy wages1 and1 when thou askest more1 thou art oppressive4 ,t4 ,but he will not say1 the wages are equal to the necessity8 ,w4 ,no3 but he will say thou didst consent to work for what thou hast agreed2 and when thou askest more for thy service than what he stipulated to pay thee1 thou art oppressive in thy demands4 ,t4 ,he will not say1 that he is not oppressive when he controls the price of labor1 and makes his servants work for a consideration inadequate to supply their wants8 ,w4 ,no3 but he will say1 their misfortune is not his fault4 ,t4 ,then he will not utter a truth4 ,the misfortune of one is the fault of many1 and most wrongs are the fault of all4 ,w4 ,true4 ,and when the king can see that his luxury is others' poverty1 and others' poverty a wrong for which he is responsible1 he will not be a king1 but only an equal4 ,the wilderness shall blossom1 and the fig tree shall bear much fruit1 when the mind of the king shall be converted to the clear sunlight of glory1 that shines on the outer walls of this castle4 ,t4 ,i would that the sun might illumine other minds1 now abiding in the gloom of despair4 ,the morning light has scarcely dawned on these terraces4 ,the wail of woe reverberates along the cold walls of scorn1 and the moaning night-breeze bewails the sorrows1 which rise where the sins of wrong grieve the oppressed of millions4 ,i have wondered why nature has omitted the conversion of the deluded1 who pine in weariness over the misery to which they are subject4 ,w4 ,when nature is not perverted1 and minds are not corroded by the abominations of mythological opinions1 no conversion from sin will be necessary4 ,it is not the wrongs of nature1 but the ignorance of nature1 which makes conversion indispensable to higher enjoyment4 ,thou seest what wretchedness pervades the minds of these self-righteous converts to the ignorance of other days4 ,thou seest1 that they are not content to work without reward4 ,they have no love of righteousness2 no real sympathy for each other's woes2 no melting compassion for the unfortunate2 no soul to do any thing1 unless a golden crown of reward is set before them4 ,it is not a very great virtue to love self1 or what will contribute only to selfish enjoyment4 ,when mind loves self1 it loves what will do self good4 ,brutes may do even more than this4 ,they love their young4 ,but mind1 which works for self alone1 is not active without a prospect of success in its object4 ,the wheel is moved by a hope of gain1 or fear of loss2 and all minds1 controlled by such unworthy motives1 must be converted1 before they can be wise in the wisdom of ,god4 ,they must receive an illumination of their minds by the light of nature1 unfolding wisdom to the immortal soul4 ,such1 therefore1 as thou seest in this castle1 who are moved only to aid the needy by hope and fear1 to do what ,god and humanity require1 because of rewards1 are within a wall of ignorance and wretchedness1 which demand the active energy of the more devoted to deliver them4 ,thou seest the king's heart4 ,thou seest he is deceived4 ,he believes not the truth4 ,he professes the greatest veneration for ,god1 and the utmost confidence for revelation2 and yet he will not believe the revelation which we have found1 though corroborated by the natural law of progress4 ,his mind is walled in the fortress of self security4 ,he has built a gallows to terrify others like himself1 so that they may fear and tremble before him4 ,thou seest what will save his mind from the conceit of his perverted imagination4 ,t4 ,i see he needs to be converted4 ,w4 ,then what needs to be done1 go thou and do4 ,t4 ,thou wilt go likewise4 ,w4 ,that thou knowest4 ,t4 ,that will not work his conversion1 without other aid4 ,w4 ,other aid will come1 when required4 ,thou knowest thy companions are waiting at the gate of the temple1 to catch the signal4 ,lift up thy banner1 and let the castle walls now bear the words1 which will wave in the breeze4 ,i mounted the walls1 and the white flag of peace streamed in the breeze4 ,by my side1 stood the angel of light1 and near me the angel of truth4 ,as the signal waved in mystery to the inhabitants of the castle1 the workmen from the temple came straightway to the banner1 and commenced a new song4 ,they brought with them their implements of industry1 and their harps1 and an instrument of ten strings4 ,they formed a circle on the wall1 enclosing the wisdom of the king and his subjects4 ,when the circle was formed1 the ,grand ,master said3 8,thou mayest now work2 for these stones1 which appear so uncomely and unworthy1 may be shapen to the condition1 which will not mar the temple of ,god4 ,in thy work1 see that thou take nothing for thy labor1 and remove nothing which is valuable1 from the possession of those on whom thy labor shall be bestowed4 ,take off the roughness of the surface1 and1 when thy work is done1 bring the work to one who will inspect thy skill1 and he will bid thee go on thy way rejoicing2 for that which was lost is found1 and that which was cast away is returned4 ,then strike the cymbal1 and let a new song awake the slumbering1 for the waste places shall rejoice1 and the thirsty land shall be inspired with the refreshing rain40 ,the circle united in a new song1 which fell sweetly on the air1 and floated on the breeze1 like music which none but angels sing4 ,it was soft and sweet1 and the gathering minds wondered at the sound4 ,when we had sung the song1 a mind advanced from the castle1 and said1 8,whence comest this music80 8,from the choir1 whose banner waves over thy head10 said ,william4 ,m4 ,art thou a friend1 and yet thou dost sing a song8 ,why dost thou sing1 when thy mother taught thee that worship was not in song1 but in spirit8 ,w4 ,what my mother said1 ,i do not condemn2 but thou must know1 that when we sing1 we make melody in our hearts2 and when we make melody in our hearts1 we sing in spirit and truth4 ,m4 ,but when thou didst worship in thy body1 as thy companions would have thee1 thou wouldst not sing2 neither wouldst thou follow a banner as thou dost now4 ,w4 ,thou wilt not complain1 when thou seest a reform in my customs4 ,i was not what ,i now am4 ,when ,i saw my error1 ,i was willing to forsake it4 ,wilt thou do likewise8 ,m4 ,i am not in favor of new things1 till ,i have tried them4 ,w4 ,art thou willing to try them8 ,m4 ,i am willing1 when ,i can see and know their utility4 ,w4 ,how canst thou know the utility of a thing1 till thou receivest it8 when thou wilt know1 thou must know for thyself2 and when thou wilt know for thyself1 thou must take to thyself what thou desirest to know1 so that thy experience may teach thee the utility of what thou hast received4 ,m4 ,am ,i not permitted to receive the experience of another8 ,w4 ,when thou wilt receive the experience of thy friends1 thou wilt not have thy own experience4 ,beside1 thou knowest that the experience of thy friends differs4 ,how canst thou decide the difference without thy own experience8 ,when ,i was in the body1 ,i had not experience in music4 ,wouldst thou have considered me a competent judge of that which ,i knew nothing about1 by my own experience8 ,m4 ,i would not receive a wrong to add to my experience4 ,w4 ,when thou condemnest what thou dost not know1 art thou justified in thy condemnation8 ,m4 ,not unless it be just4 ,w4 ,how wilt thou decide what is just without knowledge8 ,m4 ,how can ,i decide any thing8 ,w4 ,by your knowledge of right and wrong4 ,m4 ,well1 my knowledge decides that mind should be consistent with itself4 ,w4 ,is that agreeably to thy experience8 ,m4 ,it is4 ,w4 ,then thy consistency is inconsistency4 ,m4 ,how so8 ,w4 ,thou hast done wrong in thy life8 ,m4 ,yea4 ,w4 ,then consistency will not change thy wrong4 ,consistency is agreement2 and when thou sayest1 ,i have done wrong1 it is inconsistent with wrong to do right4 ,consistency is to do wrong1 because wrong has been done4 ,wouldst thou recommend consistency with wrong8 ,m4 ,nay2 but ,i do not like inconsistency4 ,w4 ,inconsistency with what8 ,m4 ,i do not like a mind that is constantly changing4 ,i know not where to find a mind that is blown about by every wind that blows4 ,w4 ,the wind bloweth where it listeth2 thou hearest the sound thereof1 but canst thou tell whence it cometh1 or whither it goeth8 ,m4 ,i see not whence it cometh1 nor whither it goeth4 ,w4 ,suppose thou art informed that it cometh from the east1 when it cometh from the west1 would thy information be consistent with thy experience8 ,m4 ,nay4 ,w4 ,when thou asketh me what my mother told me1 what was thy object8 ,m4 ,thy mother told thee what was not wrong4 ,w4 ,verily1 it was not wrong to her understanding4 ,but my mother will not say1 it is right for her1 or me1 to refuse to sing1 now we have experienced the satisfaction it adds to our minds4 ,m4 ,then1 thou hast changed thy mind8 ,w4 ,no2 ,i have not changed my mind1 but my experience has changed it4 ,the music which ,i hear1 is a song that ,i love1 and what ,i love1 thou wouldst not refuse1 when no mind would be injured by it4 ,m4 ,but suppose all were to change their minds1 and do as thou hast done1 what would the world come to8 ,w4 ,it would come to a wisdom1 which thou deniest thyself4 ,it would come to a freedom1 which would destroy this castle4 ,it would come to a joy1 which would destroy the wretchedness of thy condition4 ,m4 ,my condition wretched6 ,w4 ,thy condition is wretched4 ,m4 ,how knowest thou that my condition is wretched8 ,w4 ,by my experience4 ,m4 ,wast thou ever within these walls8 ,w4 ,truly4 ,m4 ,when8 ,w4 ,when ,i was as thou art4 ,thou wilt know what walls ,i have recommended1 when thou inquirest why ,i sought to wear my wide brim1 and my drab coat without buttons1 as thou seest others4 ,thou wilt understand1 that pure and undefiled wisdom does not consist in what thou sayest1 or what thou wearest1 but in works of good to the needy4 ,i was what ,i was1 but what ,i once was1 that ,i am not4 ,m4 ,would it not have been better for thee than thy change8 ,w4 ,had it not been for the change1 ,i would have been now as thou art2 but ,i saw an error1 and ,i forsook it4 ,wouldst thou have me do otherwise8 ,m4 ,nay2 but art thou sure now thou art right8 ,w4 ,i am sure ,i am not wrong4 ,m4 ,how so8 ,w4 ,because ,i am more free1 more happy1 and less in bondage4 ,m4 ,thou talkest strange things4 ,when wast thou in bondage8 ,w4 ,when ,i sought righteousness1 because of hope and fear4 ,m4 ,that is not bondage4 ,w4 ,what1 then1 is bondage8 ,m4 ,subjection to the will of another1 who is master over thee4 ,w4 ,that is right4 ,thou wilt see ,i was subject to the control of hope and fear4 ,i was subject to my master1 who said1 8,do this1 or not do that10 and who told me what he would do to me1 if ,i disobeyed4 ,minds are now serving many masters in this castle1 through fear of their displeasure4 ,m4 ,minds1 in this castle1 serve many masters8 ,whom do we serve1 but ,god8 ,w4 ,thou servest whomsoever thou obeyest4 ,m4 ,true3 but no mind can serve two masters4 ,w4 ,thou shouldst have said1 except he hate the one and love the other4 ,when thou doest right1 whom dost thou serve8 ,m4 ,thou knowest1 when a mind does right1 it serves ,god4 ,w4 ,when thou doest wrong1 whom dost thou serve8 ,m4 ,the devil4 ,w4 ,thou hast done good4 ,m4 ,i trust ,i have4 ,w4 ,hast thou done evil8 ,m4 ,alas6 ,thou knowest1 all have sinned4 ,w4 ,then1 when thou hast done good1 thou hast served ,god1 and when thou hast done evil1 thou sayest1 thou hast served the devil4 ,are there not two masters whom thou hast served8 ,m4 ,thou wilt have it so4 ,w4 ,and thou wouldst not have me take thy word with distrust8 ,m4 ,i would not serve two masters4 ,w4 ,but thou hast1 and what thou hast done1 others may do4 ,when thou servest ,god1 good cometh unto thee1 but when thou doest wrong1 evil is in thy path4 ,no mind serveth ,god without good1 and no mind doeth wrong without evil4 ,the service of ,god is good1 because it consists in doing good to thyself1 or others2 but the service of the devil is evil1 because it consists in doing evil to thyself1 or others4 ,m4 ,but when ,i do good1 evil is present with me4 ,w4 ,when thou doest good1 because thou lovest the good of others as thyself1 evil will depart from thee1 and thy soul will not mourn4 ,but when thou doest good1 because thou wouldst please thyself by receiving the money with interest in return1 thou mayest well say1 8evil is present with me40 ,m4 ,thou knowest that thy reproof will apply to an apostle of ,jesus ,christ4 ,w4 ,i know that1 when thou doest good to others1 evil is not present with thee4 ,m4 ,then thou wouldst instruct ,paul8 ,w4 ,nay3 but ,i would instruct thee4 ,paul says1 when he would do good1 others prevented him4 ,when others prevented him from doing good1 evil was present4 ,hast thou not seen evil in opposing good to others1 when others opposed the good thou wouldst have done8 ,m4 ,others will not oppose their own good4 ,w4 ,hast thou not opposed the instruction we would give thee8 ,m4 ,i have not assented to all thou hast taught4 ,w4 ,have ,i taught thee else but good8 ,m4 ,thou hast taught what thou wilt say is good4 ,w4 ,have ,i taught what thou wilt say is evil8 ,m4 ,thou wilt not say it is evil4 ,w4 ,but what sayest thou8 ,m4 ,i will say1 ,i will worship ,god as ,i have done4 ,w4 ,canst thou worship ,god without fear8 ,m4 ,i can worship him in my own way4 ,w4 ,will thy way be acceptable unto ,god8 ,m4 ,i trust it will not be displeasing in his sight4 ,w4 ,then1 thou canst worship without fear4 ,m4 ,i can1 if ,i do my duty4 ,w4 ,what1 then1 is thy duty8 ,m4 ,to worship ,god4 ,w4 ,how1 worship ,god8 ,m4 ,by obeying him with all my heart4 ,w4 ,hast thou a heart to obey what is unreasonable8 ,m4 ,his commands are reasonable4 ,w4 ,what are his commands8 ,m4 ,he commands us to love him with all our hearts4 ,w4 ,is that all8 ,m4 ,he commands us to love our neighbor4 ,w4 ,is that all8 ,m4 ,he wills that all should repent4 ,w4 ,thou hast well replied4 ,dost thou obey1 in all things1 his commands8 ,m4 ,i have not done all that ,i ought to have done4 ,w4 ,when dost thou expect to do what thou shouldst have done8 ,m4 ,why1 thou knowest that mind is imperfect1 and ,god has made an atonement for sin4 ,w4 ,has he made an atonement for all sin8 ,m4 ,he has made ample provision for all who believe4 ,w4 ,all who believe in what8 ,m4 ,all who believe in the atonement he has made8 ,w4 ,will that belief save thee1 or others8 ,m4 ,i trust it will4 ,w4 ,then belief1 in an atonement1 will save4 ,has it saved thee1 or others1 from all sin and wrong8 ,m4 ,it will save all who believe4 ,w4 ,how canst thou decide1 that what does not save1 will save8 ,m4 ,by the promise which ,god has made4 ,w4 ,where is the promise8 ,m4 ,in the ,bible4 ,w4 ,hast thou other promises8 ,m4 ,nay4 ,w4 ,wilt thou bring me that promise of ,god8 ,m4 ,the whole ,bible is proof of it4 ,w4 ,but ,i ask where1 in the ,bible1 is that promise8 ,m4 ,the ,bible says1 repent and believe1 and thou shalt be saved4 ,w4 ,when wilt thou repent8 ,m4 ,i have repented of my sins1 and found forgiveness4 ,w4 ,hast thou any sins which thou hast not repented of8 ,m4 ,peradventure1 ,i have many4 ,w4 ,will the atonement save thee from them8 ,m4 ,i trust it will4 ,w4 ,but has it saved thee from them8 ,m4 ,i will hope for my salvation4 ,w4 ,on what promise8 ,m4 ,on the promise of ,god4 ,w4 ,wilt thou read that promise8 ,m4 ,that which thou askest1 is not mine to give4 ,w4 ,that which thou hast1 is thine to give4 ,that which thou hast not1 is not thine to give4 ,m4 ,thou wilt not say1 ,i can not read such promise4 ,w4 ,thou wilt read1 when thou canst find it4 ,m4 ,the whole world may read it4 ,w4 ,not till they find it4 ,m4 ,then thou deniest such promise8 ,w4 ,i deny no promise1 but thou hast not found it4 ,m4 ,i will find it4 ,w4 ,i will wait thy finding4 ,m4 ,here is a passage1 which favors such promise1 8,who shall lay any thing to the charge of ,god's elect8 ,it is ,god that justifieth40 ,w4 ,i will not lay any thing to the charge of ,god's elect4 ,but will ,god justify thee1 or others1 who have not repented8 ,m4 ,i hope for justification through the blood of the cross4 ,w4 ,dost thou hope for justification1 while thy sins remain8 ,thou shouldst not hope for what is wrong4 ,m4 ,is it wrong to hope for justification through faith8 ,w4 ,it is not wrong to hope for justification1 when thou hast repented of all thy sins2 but thou wilt not find justification in thy wrongs4 ,m4 ,then faith will not justify the mind4 ,w4 ,faith will not justify without works of good4 ,m4 ,will works justify without faith8 ,w4 ,works will not justify1 unless they are good2 and good works will justify4 ,m4 ,how can they justify without faith8 ,w4 ,they justify themselves1 because they do not contradict each other4 ,they are consistent with good1 and in harmony with the law of ,god4 ,they will justify the mind who acts well1 because mind will not work a wrong1 when good is done4 ,when mind obeys ,god1 by obeying the law which ,god has established in the wisdom of nature1 he will not be condemned4 ,god will not condemn a mind in opposition to his law4 ,but nature will afford no justification without repentance4 ,in vain is faith without works1 because it is dead1 and does no one any good4 ,m4 ,then1 thou wouldst justify the heathen1 if they do good8 ,w4 ,yea2 and not evil4 ,m4 ,but will not the heathen be justified through faith8 ,w4 ,when their faith works by love1 and purifies their hearts4 ,m4 ,suppose it does not work by love4 ,w4 ,then1 thou mayest suppose it is dead1 and will not justify4 ,m4 ,but when is faith not dead8 ,w4 ,when it works1 when the work is good1 and when others feel the benefits thereof4 ,m4 ,but does not ,jesus say1 8,thy faith hath made thee whole80 ,w4 ,yea2 and thou seest why4 ,m4 ,because faith saves4 ,w4 ,when it works1 not otherwise4 ,thy faith hath not made thee whole1 as thou sayest4 ,m4 ,my faith will1 ,i trust1 make me whole4 ,w4 ,when will thy faith make thee whole8 ,m4 ,thou mayest not dispute the ,bible4 ,w4 ,when will thy faith make thee whole8 ,m4 ,when the atonement is perfected in me4 ,w4 ,when will the atonement be perfected in thee8 ,m4 ,the day will come when all shall stand before ,god4 ,then all will know who are justified1 and who are not4 ,w4 ,thou wilt not say1 that thou wilt be justified1 when thou shalt stand before ,god1 unless thy works are in harmony with the law of ,god8 ,neither wilt thou prove that thou dost not even now stand before ,god4 ,but art thou justified now by faith8 ,m4 ,i have said1 ,i hope to be justified1 when ,i stand before ,god1 in the judgment4 ,w4 ,why dost thou hope1 then1 for justification8 ,m4 ,because ,i believe4 ,w4 ,does thy belief justify thee now8 ,m4 ,thou wilt not receive the true faith4 ,w4 ,thou wilt not answer1 neither wilt thou show how thou canst be justified hereafter1 by thy faith1 when thy faith doth not now justify thee4 ,m4 ,how1 then1 am ,i to be saved8 ,w4 ,thou wilt be saved by repentance4 ,when thou shalt turn from the error of thy ways2 when thou shalt no longer excuse thyself for thy neglect to do thy whole duty2 when thou shalt see no mind neglected1 because of thy indifference1 but shalt do unto thy neighbor good1 as his mind may need1 without letting thy left hand know what thy right hand doeth2 when thou shalt no more publish thy own worthiness1 nor detract thy neighbor's2 when thou shalt have compassion on the poor1 and the stranger within thy gates2 when thou shalt no more oppress the weak1 nor extort from the needy2 when thou shalt love all mind1 and curse not2 when thou shalt know the truth1 and have courage to acknowledge it2 when thou shalt teach and practice the wisdom of ,god2 then wilt thou find justification through faith1 because thy faith will work by love for the good of all mind2 and thou wilt stand before ,god justified1 and saved from the ignorance and wrong1 from which thou hast long expected deliverance1 but found it not4 ,then all the circle said1 8,amen20 and we departed to the temple1 not made with hands4 ,,chapter ,v4 ,,second ,,visit ,,to ,,the ,,temple4 ,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 helmet1 spear1 sword with two edges1 arrows and bow1 sling and pebbles--,trumpet--,directions to revisit the castle4 ,on arriving at the temple1 each mind took its proper position1 and ,contentment was made wisdom to the workmen4 8,thomas10 said ,william1 8art thou satisfied with thy journey80 ,t4 ,i am satisfied that ,i am not as others whom we have seen2 but ,i would that they were altogether as we are4 ,w4 ,thou wilt now prepare thyself for what thou wilt soon see disclosed to thee4 ,thou art not as thou wilt be when the more excellent glory shall be unfolded before thee4 ,take thy work1 and bring it before the inspector1 that thou mayest receive thy reward2 for thou hast borne the banner1 and wilt receive thy recompense4 ,t4 ,thou wilt not mark the work as mine2 for what ,i have done1 thou hast aided me to do with thy fellow servants1 our brethren4 ,w4 ,thou wilt come with us1 and present thy work2 for what we have done is thy work1 and thou hast done is our work4 ,our work and thine are one1 and thou wilt with us receive each a penny4 ,t4 ,then thou mayest give my wages to the poor4 ,w4 ,thy wages are thine1 and what is thine1 thou wilt receive4 ,it will not be as thou hast supposed4 ,wilt thou bring thy work8 ,t4 ,yea2 and here it is4 8,the work is well10 said the ,inspector4 ,w4 ,take thy work to the second ,inspector4 ,the work was laid before the ,inspector1 who said1 8,it is well1 but thou shouldst not hew the stone without a line4 ,i will square thy work4 ,it is well with the square40 8,take thy work to the third ,inspector10 said ,william4 8,here is my work10 said ,i1 advancing toward him4 ,ins4 ,thy work will square itself4 ,take thy penny4 8,thy reward is well without the penny10 said ,i4 ,i4 ,thou wilt receive thy wages1 because thou hast not worked thy work by reason of the reward4 ,t4 ,what wouldst thou have me to do with my wages8 ,i4 ,thou wilt serve thy brethren who have need4 ,t4 ,perchance1 they will not receive the gift4 ,i4 ,thou wilt not need what thou hast1 but what thou hast not1 thou wilt not refuse1 till thou shalt have tried it by thy own experience1 and found it wanting4 ,thou wilt now receive a lesson1 which will teach thee how thou mayest not use thy wages1 and remember that thy wages is what thou wilt now receive1 because thou hast been faithful in some things1 thou shalt be a ruler in many things4 ,taking my arm1 the mind said1 8come40 ,we were soon in a more magnificent temple than any which ,i had ever before beheld4 ,there was a great company of minds1 who were seated on each side of a spacious hall1 adorned with brilliant gems on walls of light2 while over our heads were ministering spirits of a generation who shared the glory of the ,prince of peace4 ,directly before me stood superior minds1 and behind me a long line of warriors with broken spears and rusty guns without locks4 ,their arms of warfare trailed in the march1 and their countenances betokened that they had won a victory without injury to themselves or others4 8,thou wilt hear a lesson from the throne of mercy10 said ,william4 8,advance near thy ,teacher1 that he may place his hand on thy head40 ,advancing to the required position1 the mind arose and said1 8,thomas1 thou hast made a good profession in that thou hast been obedient unto the commands of thy master4 ,thou wilt permit me to place this crown upon thy head4 ,it is not the crown of tyrants1 nor of usurpation2 but it is a crown of glory1 which the ,lord of this tabernacle hath desired me to put on thy head4 ,thou hast worn a crown of thorns1 but now thou hast sought and found the pearl of great price1 even the wisdom which seeks the good of those who need1 without hope of gain or fear of loss2 because thou hast loved thy brethren1 who have received thy aid1 thou mayest wear this crown of glory4 ,see that thou keep thyself in the way of wisdom1 that thy crown may grow brighter and brighter with the using1 and not tarnish with rust4 ,thou wilt not work where thy wisdom will be scorned1 but thou wilt go with thy companions to a sorrowing and dependent circle1 who will receive thy message with gladness4 ,thou wilt do the meek and the humble what thou canst not the proud and the disdainful4 ,thou wilt now take with thee this helmet and this spear1 and this sword of two edges1 and these arrows and bow1 and these stones and sling2 and thou wilt also take this trumpet1 that thou mayest be armed with the armor which thy work requires of thee4 ,and1 when thou needest aid1 thou wilt sound the trumpet with the sound that ,i teach thee1 so shalt thou not work alone1 but thy companions will aid thee1 as thou shalt find labor required4 ,soon thou wilt go on a mission1 which will require all thy wisdom to overcome the midnight of darkness that surrounds the wretchedness of minds1 led captive by the deceitfulness of ignorance and folly4 ,be thou prepared to show thyself a workman1 that needeth not to be ashamed of thy calling1 for in due time thou wilt reap what thou hast sown2 because what thou sowest will bring forth an hundred fold to the glory of ,god and the good of mind4 ,take with thee thy elder brother1 whose counsel thou hast so wisely received1 and also thy companion to whom thou art allied by mutual affinities1 and we will wait thy summons4 ,turn now to the right1 and let the chief of this tabernacle give thee further advice40 8,thou wilt go on thy mission1 my friend1 but before thou goest1 it is proper that thou shouldst receive some advice1 which thou mayest need4 ,the crown which thou wearest will not suffer tarnish1 because it is thine4 ,thou hast not usurped it1 nor hast thou deprived others of any right which unto them belongeth4 ,all they ever had1 thou hast taken nothing1 but what thou hast is a crown1 which we give thee for thy glory4 ,this crown is not the crown of a king1 but of a ruler4 ,thou wilt wear it ever in thy warfare1 that thy mind may be loved as thou lovest with unabated affection4 ,thy authority will not be increased by it2 but thou wilt shew thyself a ruler1 whose counsel will be respected1 because wisdom will guide thee4 ,when thou rulest1 thou wilt not control as do kings and emperors1 but thou wilt exercise thy reason1 and thy reason will be respected4 ,this crown is placed on thy head to make known the majesty of truth1 which is shielded by it from all harm4 ,no mind can fault a crown1 when honored by wisdom in him who wears it4 ,the crown is well2 but the abuse of power is not guarantied by this gift4 ,thou wilt not abuse thy authority by contributing to the welfare of the rich1 from the industry of the poor4 ,such is not the authority conferred on thee by this crown4 ,but thou wilt contribute from the income of the rich1 to aid the poor4 ,those who need will receive thy care1 and thou wilt exercise thy wisdom to convince the rich that thy crown should be worn by them4 ,and when they come to lay their gifts before thee1 thou wilt say1 #8remember the needy1' for these words are written on this crown4 ,thou wilt also say1 #8take this crown from my head1 when ,i dishonor it1 by refusing to obey its requirements4' ,therefore1 let these words be true and faithful in thy way1 and let thy conduct show that our confidence has not been misplaced4 ,my aid will be given thee in the work of reform4 ,thou wilt now receive thy lesson from the commander of this temple1 who will tell thee what thou wilt do with the warlike implements thou has received from the chief4 ,proceed to his chair40 ,turning to the right1 so as to face about1 ,i came before the commander1 who addressed me as follows3 8,hast thou been a warrior80 8,i have not assumed to fight with such weapons40 8,thou wilt now assume to fight the good fight of wisdom4 ,the helmet is thy protection against harm4 ,thou wilt wear it evermore4 ,thou wilt not use it in mortal combat1 for thou hast not enlisted for such service4 ,but thou hast engaged to do thy duty1 and where thy duty calls thee to scenes of wrong1 this helmet will aid thee to overcome the hostility of contending parties4 ,it will shield thee from the wrongs of the ignorant1 and the assaults of the wicked4 ,thou seest the word written thereon4 ,it is ,peace4 ,the peace thou wilt bear in thy bosom1 will overcome the resistance of wrong1 and war will cease4 ,the helmet will protect2 for war never rages where peace reigns4 ,thou wilt bear the banner and the helmet1 and no foe will attack thee1 because there will be no resistance offered by thee1 save the power which thy example will inspire in the minds who wrangle with each other4 ,thou wilt first publish thy motives in the camp of the enemy1 and when they read thy words1 they will say thou art beside thyself1 much peace hath made thee insane4 ,but thou wilt say1 #8much peace have they who love the law of harmony and happiness4' ,thou wilt say1 #8this helmet is peace1' and when they shall unite with thee and thy companions1 war will end with them4 ,this helmet will not tarnish4 ,the wisdom of ,god hath made it1 and what ,god hath made1 thou wilt wear with honor to thyself1 and satisfaction to thy friends4 8,this spear is warlike4 ,thou wilt not war with thy brethren with this weapon4 ,it is given thee for a nobler purpose than the destruction of enemies4 ,it will serve thee in the battle thou wilt fight1 because it is not carnal4 ,it is a spear that will touch the hearts of enemies4 ,it will make no wound1 but it will heal the wounds which wrongs have made4 ,when the spear enters the hearts of warriors1 it will touch a well of sympathy4 ,when the well is found1 thou canst strike the spear deep1 and it will not harm4 ,thou wilt so use this weapon as to find the heart1 and when the heart is found1 the victory is won4 ,the heart must be touched with the spear of love2 and1 therefore1 thou seest the importance of this instrument4 ,let thy warfare be such as will touch the heart1 and when thou shalt find thy weapon unavailing1 thou wilt take this sword with two edges1 and lop off the dead branches which overshadow thy efforts1 and which yield no fruit4 ,when thou hast cut down the dead branches with thy sword1 thou wilt take thy spear1 and engraft the fruitful olive branch therein4 ,when thou hast done thy work with thy spear and sword1 thou wilt see a great reform in the tree1 and new branches will put forth1 bearing much fruit to the husbandman4 8,these arrows and bow will not make thee unfriendly1 except thou pervert them to works of injustice to thy brethren4 ,thou knowest the history of ,david and ,jonathan4 ,when ,saul sought the life of ,david1 he was forewarned by an arrow1 which ,jonathan shot4 ,it was well with ,david1 and well with ,jonathan1 because they made a covenant with each other to avert wrong4 ,the arrows were united1 and being united were strong against resistance4 ,take these arrows as a sign of the covenant thou hast made with us1 that no wrong shall come unto thee without warning2 and take also this bow1 which is the power of the covenant2 and1 with it1 do thy work as thou hast covenanted to do1 in friendship1 love1 and truth1 and hope of mercy will descend without ending upon thee in thy labor4 8,take also this sling and these pebbles2 and1 when thou goest on thy mission1 thou wilt not make war with those that oppose thee4 ,they are given thee for another purpose4 ,thy soul will need its rest4 ,thy sling will bring thee rest4 ,thou wilt take the pebbles1 one by one1 and when thy opposer shall make war with thee1 thou wilt teach him this lesson3 ,that no wisdom is found in pebbles1 and thou wilt say to him1 #8silver and gold have ,i none1 but such as ,i have1 give ,i unto thee4 ,take this sling and these pebbles1 and when thou art without wrong1 cast them at me1 for ,i too1 am poor and needy1 and what thou doest1 do as thy wisdom shall direct4' ,then shalt thou find thy sling and pebbles retained by thee1 and thy opposer will be thy follower in the great reform of mind4 ,and when thou shalt have need of our aid1 blow the trumpet as thou hast been instructed1 and thy companions will join thee in the good fight of reforming mind1 without blood or treasure4 8,thou wilt now proceed on thy mission1 and1 when thou shalt aid with thy wisdom the needy1 thy work will be thy reward4 ,hitherto1 thou hast been instructed1 but now thou wilt be an instructor of others4 ,thou wilt work thy work of reform1 as thou canst4 ,take what thou needest for thy work1 and go to the castle1 where thou didst unfurl the banner1 and when thou shalt sound the trumpet1 thy circle will obey thy summons40 ,,chapter ,,vi4 ,,second ,,visit ,,to ,,the ,,castle4 ,the deacon's prayer--,thomas and ,mary converse--,dialogue between the deacon and ,thomas on rewards1 a day of judgment1 and the atonement--,the deacon converted--,sung the new song--,departure for the temple--,the deacon initiated into the mysteries of wisdom1 and the secret explained--,thomas and the deacon revisit the castle4 ,it was an hour of devotion4 ,the castle was ruffled by the storm of darkness4 ,not a voice betokened harmony1 and each worshiper offered his words to ,god1 as a dictator would his commands to his subjects4 ,one mind wanted his brethren to be more faithful1 and another desired the conversion of a third to some opinion1 which would disgrace the mind who should practice it4 ,at length1 we went to a deacon of the most fashionable circle in the castle4 ,he was offering his words to ,god4 8,thou wouldst have been just10 said he1 8if thou hadst cut us down as cumberers of the ground1 and made our bed in hell2 but we thank thee1 oh ,god1 that thou hast not been strict to mark our iniquities against us1 lest our portion should have been as hypocrites and unbelievers40 8,often hast thou not heard that accusation80 said my companion4 ,t4 ,i recollect that was often said by many thoughtless religionists1 when ,i was in the body4 ,m4 ,and dost thou not know that what thou hast seen in the body1 thou mayest see now thou art in this sphere1 and more clearly2 even so1 what thou hast heard4 ,t4 ,i see that death changes no error1 which the mind has received4 ,these minds must have been religious1 in the first sphere4 ,they are now religious1 in words4 ,they tell ,god he is not just2 for1 if he had been1 he would have placed them with hypocrites and unbelievers4 ,i see they are mistaken4 ,god is just1 and ,i find them with hypocrites and unbelievers4 ,i see they offer words only4 ,they pray to have ,god do what they ought to have done themselves4 ,they want others to be converted by ,god1 but they do not reform themselves4 ,do you know the reason8 ,m4 ,i see that they are blind to their own condition2 they are blind to a more exalted principle of holiness4 ,they have done nothing to reform themselves1 because they have expended all their strength in words4 ,they have sought to establish their own righteousness1 and thou seest that their righteousness is words2 and1 when they have worked to convert others1 they have made only a convert like unto themselves2 they have made a convert with words1 and with words they will convert others4 ,t4 ,when they were in the body1 how were the needy neglected8 ,m4 ,as they would be here1 were no other help to be found4 ,t4 ,thou hast well said1 ,mary1 that they worship only with words4 ,they worship only words4 ,god is not worshiped4 ,they ask in words1 but words never work1 without deeds1 the reform of mind4 ,they desire with words1 that ,god would reform minds2 but they never reflect1 that reforms are works4 ,alas6 they will not reform themselves1 and do works meet for repentance1 because they are blind in the conceit of words4 ,thou seest their great mistake4 ,not till they shall see that ,god is not pleased with their words1 and words only1 will they look for a change in themselves4 ,so long as they seek to establish a religion of words1 they will neglect a religion of works4 ,when they shall learn that ,god is just1 and that they have their portion in company with hypocrites and unbelievers1 they will not rest in words alone4 ,m4 ,but thou seest they will not reform1 because they are blind4 ,when their blindness shall be removed1 they will see something4 ,t4 ,truly3 ,they will see themselves1 not as they now see1 but as ,god sees them4 ,they will see that repentance must begin with them4 ,they will see that words will not save4 ,they will see that hypocrites will not be cut off because they have no words2 neither will unbelievers fail of a recompense on that account4 ,thou knowest words entice sinners1 and sinners use enticing words2 but the mind without this castle relies on works of wisdom4 ,the deacon concluded his invocation1 and ,i said1 8,what art thou praying for80 ,he replied1 8,i want the wicked to be saved40 ,t4 ,from what dost thou desire their salvation8 ,d4 ,from the wrath of ,god1 and the damnation of hell4 ,t4 ,dost thou expect that words will serve thy design8 ,d4 ,thou knowest that ,god has commanded all men to pray1 and that the fervent prayer of the righteous availeth much4 ,t4 ,i wish to know1 if words will save8 ,d4 ,words will find favor with ,god4 ,t4 ,will they cause ,god to save a wretched mind8 ,d4 ,they will avail much4 ,t4 ,with whom8 ,d4 ,with ,god4 ,t4 ,how much will they avail8 ,d4 ,they will save the soul from perdition4 ,t4 ,what will save a soul from perdition8 ,d4 ,the prayer of the righteous4 ,t4 ,have thy prayers saved thee8 ,d4 ,i trust they will save my soul1 if ,i am faithful4 ,t4 ,faithful in what8 ,d4 ,faithful in my duty4 ,t4 ,what is thy duty8 ,d4 ,to obey ,god4 ,t4 ,what is obedience to ,god8 ,d4 ,obedience to ,god is complying with his commands4 ,t4 ,hast thou complied with his commands8 ,d4 ,i would try to do so4 ,t4 ,hast thou done as ,god has commanded thee8 ,d4 ,i have come short of his glory4 ,t4 ,will thy prayers save thee1 when thou art not as he commands8 ,d4 ,i will obey4 ,t4 ,when8 ,d4 ,when ,i pray1 ,i pray for my forgiveness4 ,t4 ,dost thou expect ,god will hear without repentance8 ,d4 ,i do repent when ,i pray4 ,t4 ,what are thy works8 ,d4 ,i see1 you want me to be what you are4 ,t4 ,thou wilt not say1 ,i want thee to be as ,i am1 but as ,god is2 and when thou art as he has required thee to be1 thou wilt not refuse thy mind what good thou mayest enjoy4 ,wilt thou say1 that thy prayers will save thee without repentance8 ,d4 ,nay4 ,t4 ,when wilt thou repent1 then8 ,d4 ,what dost thou mean by repentance8 ,t4 ,i mean that reform which will save thee from the wretchedness of this confinement in walls4 ,d4 ,am ,i wretched8 ,nay4 ,t4 ,thou wilt not so reply1 when thy deliverance is accomplished4 ,d4 ,deliverance from what8 ,t4 ,from thy wrongs and errors1 thy sins and sorrows4 ,d4 ,verily1 thou art confident4 ,who gave thee power to work in ,god's name8 ,t4 ,i will work as my master has commanded4 ,d4 ,who is thy master8 ,t4 ,the mind who controls me and others4 ,d4 ,am ,i not a mind who controls others8 ,t4 ,thou controlest thy inferiors1 not thy superiors4 ,d4 ,thou mayest do the same4 ,t4 ,not as thou hast done4 ,d4 ,why not8 ,t4 ,because thou controlest by fear and hope4 ,thou rulest as do tyrants and kings4 ,thy ways are cruel and oppressive1 unjust and wrong4 ,d4 ,thou wilt not accuse me1 when thou art wrong4 ,t4 ,when thy ways are opposed to the commands of ,god1 am ,i wrong to inform thee8 ,d4 ,nay2 but thou wilt not be wrong1 when thou art converted4 ,t4 ,converted to what8 ,d4 ,converted to the religion of the ,bible4 ,t4 ,wherein do ,i need conversion to the religion of the ,bible8 ,d4 ,in refusing to join with us4 ,t4 ,is that the only reason8 ,d4 ,it is one which makes thy conversion necessary4 ,t4 ,why necessary8 ,d4 ,thou knowest thou art not a believer in the ,bible4 ,t4 ,thou wilt not convert me without the ,bible4 ,d4 ,what6 not convert thee without the ,bible8 ,how sayest thou that the ,bible is thy guide8 ,t4 ,i say1 thou wilt not convert me without the ,bible4 ,d4 ,may ,i hope to convert thee with it8 ,t4 ,thou mayest not hope for conversion to thy views4 ,d4 ,what views may ,i hope to convert thee to8 ,t4 ,such as are true and practical1 wise and good4 ,d4 ,when wilt thou come to me for instruction8 ,t4 ,when thou canst instruct me4 ,d4 ,thou art not a believer in religion4 ,t4 ,thou canst tell by my works4 ,d4 ,thy works will not wrong any one4 ,t4 ,wilt thou not wrong any one8 ,d4 ,not intentionally4 ,t4 ,wilt thou justify an unintentional wrong8 ,d4 ,nay4 ,t4 ,then thou shouldst reform4 ,d4 ,why8 ,t4 ,because thou doest many unintentional wrongs4 ,d4 ,thy charge will not satisfy me of wrong4 ,t4 ,when thou seest thy brother in need1 hast thou aided him8 ,when thou seest him disconsolate1 hast thou cheered him8 ,when thou hast found him naked of wisdom1 hast thou clothed him with garments of salvation8 ,when thou hast found him an hungered and thirsting after righteousness1 hast thou fed him with the bread of heaven1 and given him the water of life8 ,d4 ,that has been my desire4 ,t4 ,have thy desires been operative to the good of mind8 ,d4 ,i would they had been more so4 ,t4 ,then thou shouldst put away thy craft1 and leave thy habitation of darkness4 ,thou wilt not do as thy soul desireth1 so long as thou remainest imprisoned within the walls of this castle4 ,i see thy intentions are well1 but thy wisdom is selfish4 ,when thou shalt relinquish thy wrongs1 and no longer wrong others by the inculcation of thy errors1 then thou wilt reform the abuses of thy brethren1 without money and without price4 ,d4 ,i would reform any wrong that ,i may have1 but ,i would first know the wrong4 ,t4 ,thou wilt1 then1 understand what thy wrongs are8 ,d4 ,truly4 ,t4 ,thy wrongs are the wrongs of others4 ,when thou wouldst forsake thy wrongs1 because thou hast seen them1 thy brethren offer thee a bribe to refuse a reform4 ,they say to thee1 8,what good will this new doctrine do8 what will those gain who embrace it8 and what will they lose that defend it80 ,thou hast been warned by awful penalties not to forsake the wrongs thou hast cherished from thy childhood4 ,d4 ,i acknowledge that ,i have my fears4 ,t4 ,thou wilt acknowledge that thy fears do thee no good1 when they make thee miserable4 ,d4 ,they sometimes make me unhappy4 ,t4 ,when they make thee unhappy1 they are unprofitable4 ,no good thing ever made thee so4 ,that which makes thee unhappy1 is a wrong to thee2 and when thou shalt put away that wrong1 thy unhappiness will cease2 but so long as thou shalt cherish the wrong1 thy mind will be disturbed by it4 ,this is the law of ,god in nature4 ,wouldst thou obey that law8 ,d4 ,i would obey ,god4 ,t4 ,thou wouldst obey ,god by obeying his law8 ,d4 ,i would not disobey his law4 ,t4 ,dost thou not see1 that it is the law of ,god1 which works thy unhappiness8 ,dost thou not know1 that nothing can be true and right which makes thee unhappy8 ,d4 ,i see1 that when ,i do wrong1 ,i want what ,i have not got4 ,i want something which will make me more happy4 ,but it is not wrong to want what ,i have not got4 ,t4 ,thy wants are well2 but not thy wrongs to satisfy thy wants4 ,thy wants are misdirected2 they work harm to thy mind4 ,it will not be so1 when thou understandest the law which should govern thee4 ,thou wilt not reform1 nor leave this castle1 till thou seest that all good is obedience1 and all evil is disobedience to the law of ,god4 ,so long as thou shalt remain subject to the wisdom of those who instruct thee to do wrong1 that good may come to thee1 thou wilt not refrain from thy wrongs4 ,thy errors are thy wrongs2 and1 if thou wouldst be saved from their curse1 thou shouldst cast them away4 ,d4 ,that would ,i do1 when ,i have found the wrong4 ,but ,i see no error in my faith4 ,t4 ,thy faith is not well when wrong4 ,d4 ,yea2 but wherein is it wrong8 ,t4 ,i heard thee say1 that ,god was not just4 ,if ,god be not just1 who will not be like him when arrested for judgment8 ,thou seest that thy accusation is wrong2 and thy wrong hath disturbed thy quiet4 ,when wilt thou reform of thy wrong1 if thy ,god be unjust8 ,d4 ,but when ,i said he was unjust1 ,i meant that he was so merciful1 as not to punish the wicked as their sins deserve2 not that he was an unjust ,god4 ,t4 ,thou wilt not put new wine into old bottles1 lest it ferment and break the bottles1 and the wine be lost4 ,thou hast made the rent no better4 ,if ,god will not give the wicked what they deserve1 he is unjust1 and is not faithful to his promise4 ,besides1 how can the wicked separate themselves from the evil of a violated law8 ,when the law is disregarded1 a wrong is done2 and1 when a wrong is done1 the evil is committed4 ,the evil is the wrong4 ,the wrong is what disturbs thee1 and what disturbs thee is thy reward4 ,thy reward is the judgment of ,god1 executed in thy mind1 because thy wisdom needs improvement4 ,d4 ,thou wilt not say1 the wrong is the reward4 ,t4 ,the wrong is the evil1 and the evil is what thou shouldst abandon for thy good2 because what is evil to thee1 thou shouldst not pursue4 ,the law which rewards thee1 is eternal1 and1 while wrong is cherished1 the reward is thine4 ,what is thine1 thou wilt receive1 for it is just4 ,d4 ,thou wilt not say1 the wrong is the reward4 ,t4 ,i will say1 the wrong and the reward are inseparable4 ,d4 ,then where is the necessity for a day of judgment8 ,t4 ,the necessity is nature's law2 but thy views are wrong4 ,d4 ,they are what the ,scriptures teach4 ,t4 ,thou hast not read the ,scriptures without thy wisdom to aid thee4 ,thy wisdom is not the wisdom of ,god4 ,d4 ,wherein do they differ8 ,t4 ,thy wisdom is the wisdom of minds like thee2 those who are like thee1 are no wiser than thyself4 ,those who are no wiser than thyself1 can not instruct thee4 ,they agree with thee1 and thou seest only what thy wisdom has unfolded to thee4 ,and when thou hast read the ,scriptures1 thou hast understood as thy wisdom corrected the ,bible4 ,it is thy misfortune to read with thy education to correct the reading1 and make it conform to thy errors4 ,d4 ,thou wilt not say1 there is no judgment4 ,t4 ,i say1 law is eternal1 and when wrong is done1 a law is violated4 ,when a law is disobeyed1 the disobedience is wrong1 and the wrong disturbs the doer4 ,this disturbance of law is sure to be attended with the evil which wrong brings4 ,that evil is the judgment of ,god4 ,i know no other judgment4 ,d4 ,thou knowest the ,scriptures teach another judgment4 ,t4 ,i know not what thou affirmest4 ,d4 ,the ,bible speaks of a judgment4 ,t4 ,so do ,i4 ,d4 ,the ,bible says1 ,god will judge the world4 ,t4 ,so do ,i4 ,d4 ,when will he judge the world8 ,t4 ,when the world do wrong1 and when they do right4 ,d4 ,that is always4 ,t4 ,truly4 ,d4 ,then ,god judges all minds when they do wrong1 and when they do right8 ,t4 ,yea4 ,d4 ,how can he judge those who do right8 ,t4 ,as he does those who do wrong--by his eternal law4 ,but wrong is judged as an evil1 and right as a good4 ,hence1 the mind that does wrong1 is judged as wrong2 and the mind that does right1 is judged as right4 ,d4 ,how can there be1 then1 a day of judgment8 ,t4 ,the day of judgment is when ,god judges by his law1 and not till his judgment is withheld1 will that day end4 ,i know of no end to his judgment1 nor to the period in which he judges4 ,his judgment is just1 and his justice endureth forever4 ,d4 ,when will the wicked be judged8 ,t4 ,when they are wicked4 ,no mind can do wrong1 without receiving a just recompense of reward4 ,d4 ,of what benefit1 then1 is the atonement of ,christ8 ,t4 ,thy wisdom will be increased1 when thou shalt see the atonement in thyself1 and not hope for it because another has it4 ,d4 ,i do not understand thy meaning4 ,t4 ,when thou shalt agree with thy ,bible1 in regard to the atonement1 then thou wilt find the atonement in thy works1 as thou seest it now in ,christ4 ,d4 ,this is more perplexing to me still4 ,what dost thou mean by atonement in me8 ,t4 ,i mean the works which ,christ done for the good of the needy4 ,he gave sight to the blind1 hearing to the deaf1 health to the sick1 and wisdom to the foolish4 ,d4 ,dost thou say1 miracles can be done by me8 ,t4 ,thou canst do as thy ,master hath said4 ,if thou wilt follow him1 thou mayest lay hands on the sick1 and they shall recover2 thou canst take deadly serpents in thy hands1 and they shall not harm thee2 thou canst drink poison1 and it shall not injure thee2 thou canst wait on the suffering1 and the ,lord thy ,god will bless thee4 ,d4 ,then thou sayest1 ,i am not a follower of ,christ8 ,t4 ,thy works testify of thee4 ,d4 ,do they testify1 that ,i am not a follower of ,christ8 ,t4 ,if thou wast his disciple1 his works would follow thee4 ,d4 ,then1 ,i am not his disciple4 ,t4 ,so thou sayest4 ,but wouldst thou be8 ,d4 ,i would be ever as my ,master4 ,t4 ,listen then to thy ,master's instruction4 ,d4 ,what instruction8 ,t4 ,such as ,i have1 give ,i unto thee4 ,visit the sick1 those in prison1 those in need2 and let thy mind be passive to the influence of those who would aid thee to be wise1 and the glory of ,god will deliver thee from thy darkness1 and make thee a light to them that dwell with thee in this castle of vain and empty words without deeds4 ,d4 ,dost thou say1 that ,i can do miracles8 ,t4 ,thou canst do as thy ,master hath required thee1 and1 when thou doest1 thy works will testify that a miracle hath been wrought by thee4 ,thy companions will say1 thou hast a devil4 ,d4 ,if ,i could believe thy saying1 ,i would follow thee4 ,t4 ,thou canst follow thy ,master1 and my saying will be verified by thy works4 ,the atonement will be in thee to do the will of thy ,master4 ,d4 ,then all may atone for their sins4 ,t4 ,all may do good to those in need1 and when they obey the law of ,god which requires good to be done1 the atonement is in them who obey4 ,it is an agreement with ,christ to put away sin by personal sacrifice upon the altar of sympathizing humanity4 ,doing good is atonement1 because it is agreement with the law of ,god1 and puts wrong away4 ,d4 ,then1 there was no need of a ,savior4 ,t4 ,not so3 had there been no wrong1 there would have been no ,savior2 but1 where wrong is1 there is a need to be saved from the wrong4 ,thy ,savior came where wrongs existed1 and where great injuries were practiced2 and thou seest he saved many from their errors and wrongs4 ,thou shouldst obey1 and do likewise2 and1 when thou shalt do as thy ,master hath done1 thou wilt save many4 ,according to thy wisdom and thy diligence1 so shall thy reward be4 ,d4 ,but1 when ,i obey1 do ,i not then make atonement for sins8 ,t4 ,when thou obeyest1 thou doest well1 but thou wilt not obey without a cause4 ,thy obedience is caused by thy wisdom1 and thy wisdom is increased by instruction1 so that thy salvation is caused by those who instruct thee in wisdom4 ,d4 ,then ,i have as many ,saviors as ,i have instructors4 ,t4 ,i would not contradict thee2 but still thou shouldst understand that all wisdom is of ,god4 ,thy ,god is thy ,savior1 and he saves thee in harmony with his law of developing and making wise thy mind4 ,he saves thee only as thou becomest wise1 and he makes thee wise through the mediums who are competent to instruct thee in his wisdom4 ,as many as are employed in unfolding to minds the wisdom of ,god1 are saviors to those whom they instruct and make wise4 ,thou mayest be the savior of many when thou receivest wisdom to instruct others4 ,thou wilt not save without wisdom2 for it is by wisdom that ,i come to thee with a message which will open the gates of a celestial circle1 who wish thy deliverance4 ,d4 ,thy pretensions stagger me4 ,if thou art what thy words signify1 thou canst do thy will1 and make me what thou desirest4 ,t4 ,i will then invite thee to a circle without these walls4 ,wilt thou go with me8 ,d4 ,i will go1 my friend4 ,t4 ,when thou shalt arrive at the arch-way of a temple1 not made with hands1 thou wilt wait till ,i announce thy coming4 ,then1 we will proceed into a court1 where thou wilt hear and see many things4 ,let thy mind be calm1 and thy vows be faithfully observed4 ,thou wilt not return to this castle for the purpose of carrying away with thee thy creed1 or thy forms of worship4 ,in the temple1 we worship ,god1 not with words alone1 but with works of good4 ,thou wilt love thy brethren1 and no hate can disturb thy mind4 ,thou wilt serve ,god by doing good to those that need2 for thou knowest that ,god hath no dependence of aid from us2 but he requireth us to obey him4 ,thy obedience will do thee good1 as it will others on whom thy labors shall be bestowed4 ,art thou ready8 ,d4 ,i am ready4 ,t4 ,then come with me4 ,my companion said1 8,let us sing the new song40 ,we stood on the walls and sung the song of jubilee2 for mind which was imprisoned was released4 ,then we departed for the temple4 ,on reaching the temple1 my companion said1 8,seest thou this temple of the living ,god8 ,thou wilt wait with me1 while ,thomas shall announce thy willingness to enter the courts of the redeemed40 ,i entered the temple1 and was hailed by the ,master1 8,what hast thou brought with thee80 ,t4 ,the deacon1 who has listened to my wisdom1 and desirest instruction in the mysteries of thy work1 wishes admission within this court1 and instruction in ways he has not known4 ,m4 ,hast thou instructed him1 as most necessary to his improvement1 before entering this circle8 ,t4 ,i have said that which was necessary1 and find him prepared to receive the lessons which appertain to his progress4 ,m4 ,then thou wilt bid him welcome4 ,i returned4 ,when ,i returned1 he said1 8,this is a secret society1 ,i suppose40 ,t4 ,the wisdom of this circle1 who work in this temple1 is not a secret to those who have received it4 ,d4 ,why dost thou keep thy wisdom a secret8 ,t4 ,because all wisdom is a secret to the uninformed4 ,thou wilt understand that this circle withholds no good thing from those who need1 but even those who need1 are not always prepared to receive our aid4 ,the secret will not harm thee1 neither will it do good to those who refuse to comply with its requirements4 ,the secret is a secret only1 because minds know it not1 and have resolved not to receive the wisdom which their condition requires to make them skillful workmen in the temple4 ,art thou prepared to enter with me1 and do the work which may be required of thee for the good of mind8 ,d4 ,i am ready to do justly1 love mercy1 and walk humbly1 in the path of righteousness4 ,t4 ,thou wilt remember the poor and thy vows4 ,d4 ,the needy thou hast with thee4 ,t4 ,thou wilt soon become rich4 ,the same instruction was imparted to the deacon1 which ,i received on my first visit to the temple4 ,when the lessons had been repeated to him1 ,i inquired1 8,welcome1 wilt thou now revisit the castle with me1 that we may aid our brethren to see the light thou hast beheld80 ,d4 ,thou wilt not expect that ,i would refuse to aid them4 ,we returned4 ,,chapter ,,vii4 ,,third ,,visit ,,to ,,the ,,castle4 ,the wonder in the castle--,dialogue between the chief1 the deacon1 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 #bd elders1 and #add1jjj--,the ,commander conducts them to the temple1 where they were initiated into that degree of wisdom4 ,when we reached the castle1 there was great wonder and astonishment1 that the deacon should have departed from it4 ,i heard the chief say1 8,i have been suspicious of him ever since the conversation between the centurion and the strangers through the port holes4 ,i saw10 said he1 8that he listened quite too attentively to the conversation2 for it is not possible for any mind to resist the arguments which that circle brings4 ,but alas6 there is great danger of their sentiments2 there is such a sweetness in their conversation1 that it is no wonder that they draw minds away from the truth40 8,wouldst thou taste that sweetness80 said the deacon4 ,c4 ,i would not jeopardize the eternal interests of my soul4 ,d4 ,then thou shouldst abandon that castle1 as ,i have done4 ,c4 ,art thou my judge8 ,d4 ,i judge no mind1 but ,i know thy condition4 ,c4 ,my condition1 ,i hope1 is well4 ,d4 ,whereon doth thy hope rest8 ,c4 ,on the rock of eternal truth4 ,d4 ,what is truth8 ,c4 ,the truth is not what thou wouldst teach in thy apostacy4 ,i said1 8,wilt thou answer the question8 ,we wish to know what is truth40 ,c4 ,dost thou wish to relieve thy new convert8 ,t4 ,i wish thee to tell us1 if thou canst1 what is truth8 ,c4 ,i will not say1 that works are the truths of ,god4 ,t4 ,wilt thou say1 that they are not the truths of ,god8 ,c4 ,yea4 ,t4 ,then1 what is nature1 but the work of ,god8 ,c4 ,nature is a work of ,god4 ,t4 ,is nature a true work of ,god8 ,c4 ,it is4 ,t4 ,then the true work of ,god is nature1 and as thou sayest it is a true work1 it is a truth of ,god4 ,that which is true1 is a truth2 and that which is false1 is not true4 ,the truth of nature is a work of ,god4 ,the wisdom of nature is the wisdom of ,god4 ,c4 ,but there is a wisdom which is not of nature4 ,t4 ,wilt thou teach me that wisdom8 ,c4 ,it is the wisdom of the ,bible4 ,t4 ,what wisdom is not of nature8 ,c4 ,the ,bible4 ,t4 ,the ,bible is not wisdom1 but a revelation of wisdom4 ,c4 ,the ,bible is full of wisdom4 ,t4 ,the ,bible is full of the wisdom of nature1 which is ,god's work4 ,c4 ,the ,bible teaches us wisdom4 ,t4 ,it reveals wisdom4 ,c4 ,the ,bible reveals what nature does not4 ,t4 ,what wisdom does it reveal1 which nature does not8 ,c4 ,it reveals a resurrection of mind from the rudimental to a superior condition4 ,t4 ,does not nature do the same8 ,c4 ,not to minds in the rudimental state4 ,t4 ,it reveals the resurrection of many things4 ,c4 ,what8 ,t4 ,the flower1 the reptile1 and the insect4 ,c4 ,but it does not reveal the resurrection of minds4 ,t4 ,it may do so4 ,it has revealed it to us1 and we may reveal it to minds in the body4 ,is not that nature which gave the ,bible8 ,c4 ,in one sense it is4 ,t4 ,is it not in every sense8 ,c4 ,philosophically1 mind and spirit are one thing2 but mind is not the cause of nature without ,god4 ,t4 ,truly4 ,mind is the natural work of ,god1 and mind has revealed the wisdom of ,god1 as it has been discovered4 ,this revelation is the ,bible1 which discloses the undiscovered wisdom of ,god1 by minds who have learned it by their investigation of nature1 which is ,god's work4 ,c4 ,that is true4 ,t4 ,thou wilt see1 then1 that nature is true to ,god2 and when a thing is true to him who made it1 it can never be untrue4 ,even so1 is that true to thee which is adapted to thy welfare4 ,but that which is adapted to thy welfare1 may not be adapted to the welfare of all minds4 ,c4 ,thou makest truth change with the condition of mind1 then4 ,t4 ,not so4 ,i would say1 that conditions change4 ,when the conditions of mind change1 that which was true in one relation1 may be false in another1 because a thing1 not changing with the condition of the mind1 can not be true to it in all conditions4 ,thou art satisfied within these walls4 ,to thee1 they are necessary and true1 being adapted to thy condition of developed wisdom2 but thou wilt not say1 that such confinement would be true to my happiness1 or that my condition would admit of happiness to me therein4 ,when thy wisdom shall be increased1 the things which are true to thee now1 will give thee no satisfaction1 because they will not be adapted to thy condition4 ,c4 ,then1 what is true to me now1 will be false when my wisdom shall be increased4 ,t4 ,that which is true to thy condition will be eternally true to that condition2 but it will not be true to a different condition4 ,thou wilt remember1 that thou must be the judge of all things presented for thy consideration4 ,laws are eternal2 but a knowledge of all the laws of ,god must be forever finite4 ,what knowledge thou hast of those laws1 is true to thee1 but greater knowledge will show thee1 that what thou regardest as true to thee1 will soon not be so regarded2 because thy wisdom will see its falsity4 ,and what thy judgment receives as true1 is true to thee2 and what thy wisdom decides is not true1 that thou wilt reject as false4 ,hence1 truth being determined by thy wisdom1 must be true to thy wisdom4 ,it can not be true to thee1 contrary to thy wisdom2 because that which thy mind receives contrary to thy wisdom1 is false to thy good1 and destructive to thy enjoyment4 ,c4 ,thou reasonest well2 but the ,bible is reasonable1 and thou shouldst not set up thy reason contrary thereto4 ,t4 ,the ,bible is one thing1 and thy views another4 ,the wisdom of thy interpretation is not reasonable to me4 ,c4 ,what interpretation of the ,bible is reasonable8 ,t4 ,thou wilt not say1 that a mind can impart that which it does not understand4 ,c4 ,what then8 ,t4 ,this will show thee1 that what minds have not understood1 they have attempted to interpret1 because what is understood1 does not need an interpretation4 ,when a work is so written as to be understood by those who read1 it will not need an interpretation1 and when it is not so written1 it is defective4 ,c4 ,then1 thou sayest the ,bible is defective4 ,t4 ,i say1 that if an interpretation be necessary to understand it1 it is defective2 and1 when minds solicit an interpretation thereof1 they admit the defect4 ,if there were no defects1 why ask for an interpretation8 ,c4 ,i want what will make it plain and clear4 ,t4 ,what will supply some defect1 ,i conclude4 ,c4 ,that will be a saying what infidels allege4 ,t4 ,is it not doing what infidels say1 when thou askest an interpretation8 ,they tell thee1 that wrongs are in the ,bible1 and thou wilt not say1 that the ,bible is right without an interpretation4 ,so1 the interpreters of the ,bible and infidels are agreed1 that the ,bible is not right without an interpretation8 ,c4 ,that is apparently thy conclusion1 but it is a new idea to me4 ,t4 ,the idea will be more than apparent1 when thou shalt divest thy mind of thy doubts4 ,thou hast more skepticism than is consistent with thy good4 ,c4 ,this is the first time ,i was ever accused of skepticism4 ,t4 ,thy friends have been like thee1 and thou wouldst not listen to those unlike thee4 ,when thou wouldst know thy wrongs and errors1 thou wilt not expect thy willing companions1 whom thou lovest because they flatter thee1 and thou payest them1 for their flattery1 will tell thee what will occasion thy displeasure4 ,c4 ,i want no wrong1 nor error4 ,t4 ,thou wilt not forsake thy wrongs or errors1 until thou art instructed to see them2 and thou art not prepared to forsake when wisdom reveals them to thee4 ,c4 ,i will forsake them when ,i see them4 ,t4 ,when may ,i expect thou wilt see them8 ,c4 ,i wish to see now4 ,t4 ,when ,i show thee1 wilt thou forsake8 ,c4 ,i will4 ,t4 ,then listen to the counsel and experience of the deacon4 ,he will aid thee to see what is wrong1 in thy mind4 ,c4 ,i am prepared to hear and judge for myself4 ,d4 ,thou wilt now call thy friends together1 that they also may hear and judge4 ,c4 ,i wish no one present at this interview1 but the present company4 ,d4 ,what is good for thee1 will be good to those like thee4 ,c4 ,but ,i do not wish my friends to know that ,i am considering a new doctrine4 ,they will rebuke me for my weakness4 ,thou canst say what thou desirest1 and1 if ,i am satisfied1 ,i will call them together4 ,d4 ,thy wisdom is wrong4 ,c4 ,wherein8 ,d4 ,in that thou art not willing thy friends should hear what thou permitest thyself4 ,what is good for thee is good for them4 ,c4 ,what is good for them to hear1 ,i would have them hear1 but ,i wish to know first that what thou desirest me to hear is good2 and when ,i know it1 ,i will not object to the hearing of all4 ,d4 ,thou wilt not refuse to hear thyself without knowing what thou mayest hear4 ,why dost thou do what thou wishest others not to do8 ,c4 ,it will be unwise for me to permit a doctrine to be inculcated among minds1 who are likely to be carried away with new things4 ,they are aided only in the right way by me2 ,i would not have them taught wrong4 ,d4 ,thou wilt suffer thyself to be taught right4 ,c4 ,yea2 and also my friends4 ,d4 ,then thou mayest call them together4 ,c4 ,how am ,i to know that thy instruction is right8 ,d4 ,when thou hearest it1 thou canst judge1 and so can thy friends4 ,c4 ,but ,i do not choose to have them hear it1 until ,i can judge4 ,d4 ,and yet thou art willing to hear for thyself4 ,why shouldst thou do what thou refusest to thy friends8 ,c4 ,because what ,i hear will not injure them1 unless they hear4 ,d4 ,then thou hast more confidence in thyself than in thy brethren4 ,are they not like thee8 ,c4 ,they are like me1 in faith2 but ,i would not trust their judgment1 when thy words of honey are offered to them4 ,d4 ,and yet thou canst trust thy own4 ,c4 ,whose should ,i trust8 ,d4 ,whom should thy friends trust8 ,thou requirest them to trust in thee4 ,why shouldst thou require them to trust in thee when thou refusest to trust in thy friends8 ,we have not wronged thee1 nor will thy friends be wronged by us4 ,c4 ,thou mayest wait4 ,i will counsel with the senior of this castle4 ,when we saw what he wanted1 we summoned the circle in the temple by a certain sound of the trumpet4 ,they came4 ,on sounding the trumpet1 the hosts of the castle came also4 ,it was a clear1 still evening1 and when they saw our implements of war1 they formed in a circle near the walls1 and demanded the object of our mission4 ,the ,commander of the temple replied1 8,be not alarmed4 ,what thou hast is thine1 and we have no need of what is thy own4 ,we are here not to take away what thou hast1 but to give thee more abundantly than thou hast reason to expect4 ,thou wilt soon see the object of our mission2 and1 when thou seest1 thou wilt not consider us thy enemies1 but friends4 ,we see thy arms are defective2 and1 if thou wouldst fight1 the weapons we bring are at thy disposal4 ,advance and receive1 and1 when thou receivest1 use them as thy wisdom shall direct thee40 ,,sen4 ,then thou surrenderest thy command to our power8 ,,com4 ,we surrender what thou desirest--our weapons of hostility4 ,come now and receive1 that thou mayest know we are not thy enemies4 ,s4 ,thou wilt keep thy own4 ,we do not fight with friends4 ,c4 ,why shouldst thou fight with enemies8 ,s4 ,because they are not friends4 ,c4 ,will thy fighting make them friends8 ,s4 ,it will make them know that they are not our masters4 ,c4 ,how will it teach them this8 ,s4 ,because they will become our servants4 ,our victory over them will teach them this lesson4 ,c4 ,it will teach them another lesson also4 ,s4 ,what lesson8 ,c4 ,it will teach them1 that thy victory may be reversed1 and that thou mayest become their servants4 ,what thou doest1 others may do4 ,thou wilt see1 that thy power may become the power of those whom thou mayest oppress4 ,when wilt thou understand1 that thy warfare is wrong to thee1 and to those whom thou mayest injure8 ,s4 ,when our enemies become our friends4 ,c4 ,very true4 ,and wouldst thou desire all minds to become thy friends8 ,s4 ,we would desire peace1 but not on dishonorable terms4 ,c4 ,thou wilt not say1 peace is dishonorable1 on any terms4 ,s4 ,i will say1 when minds are asked to surrender their rights as a condition to peace1 it is dishonorable4 ,c4 ,dishonorable to whom8 ,s4 ,it is dishonorable to him who surrenders4 ,c4 ,is it dishonorable to give8 ,s4 ,when the gift is demanded1 as a condition of peace4 ,c4 ,when thou askest for rain and sunshine1 as a condition of thy prosperity and peace1 is it dishonorable for thy ,friend1 who controlest the seasons1 to give thee what thou askest8 ,s4 ,nay2 because he is not impoverished by his gifts4 ,c4 ,thou wilt not say1 it is dishonorable for thy friends to offer thee weapons of war1 when they have no others8 ,s4 ,it is not1 when we are not thy enemies4 ,c4 ,thou wilt say1 8when we are thy friends40 ,s4 ,yea4 ,c4 ,how wouldst thou make thy enemies thy friends8 ,s4 ,by doing1 as ,i would that they should do to me4 ,c4 ,wouldst thou be refused1 when thou askest what thou desirest8 ,s4 ,nay4 ,c4 ,when thou desirest peace1 wouldst thou refuse it1 because thy enemy wanted what was thine1 as a condition8 ,s4 ,i would not submit to unreasonable demands4 ,c4 ,what wouldst thou do8 ,s4 ,i would refuse the condition4 ,c4 ,wouldst thou refuse the condition1 if the condition was better for thee and thy friends1 than to fight8 ,s4 ,i would not submit to any unjust demands4 ,c4 ,wouldst thou not submit to an unjust demand1 rather than to demand what is unjust8 ,s4 ,i would not demand what is unjust4 ,c4 ,dost thou not demand peace1 and is not that just8 ,s4 ,yea4 ,c4 ,then1 when thou refusest what thy enemy asks1 as a condition of peace1 dost thou not refuse peace1 and demand war4 ,the condition is what makes peace1 and when thou refusest that1 thou desirest what is worse4 ,is it honorable to choose the greatest evil8 ,s4 ,the greatest evil is not war4 ,c4 ,what is greater8 ,s4 ,the evil of injustice4 ,c4 ,it is even so4 ,but is not war unjust8 ,s4 ,not when waged in a righteous cause4 ,c4 ,what cause is righteous1 which is unjust8 ,s4 ,that which maintains rights4 ,rights are just1 and measures1 which will secure and perpetuate those rights1 are just4 ,c4 ,is war a right8 ,s4 ,war is not right1 when rights are not sought by it4 ,c4 ,how can rights be sought and obtained by wrongs8 ,s4 ,war is not wrong1 when rights are secured by it4 ,c4 ,when rights are secured by wrongs1 when war secures peace1 when nature is concordant with discord1 thy rights will disappear4 ,no mind will then have any rights1 because rights will be valueless4 ,when war becomes right1 and right becomes war1 the rights of nature will be disregarded4 ,confusion will be right1 and peace become wrong4 ,such is the character of thy rights1 when judged by the harmonious law of nature4 ,thou sayest1 war is right to secure rights4 ,what right wilt thou secure by war8 ,s4 ,those rights which are the inherent property of every mind4 ,c4 ,and what is the inherent property of every mind8 ,s4 ,the right to say and to do1 as my own conscience approves4 ,c4 ,will thy conscience do evil1 that good may come8 ,s4 ,nay4 ,c4 ,is war an evil8 ,s4 ,it is4 ,c4 ,wouldst thou go to war1 which thou sayest is an evil1 that good may come8 ,s4 ,it will not be evil1 when good comes from it4 ,c4 ,wilt thou show us what good can come from evil8 ,doth war do those engaged in it good8 ,s4 ,if it secure to them a right1 the right is good4 ,c4 ,the right will not go to war4 ,s4 ,the right will go to war when it is right4 ,c4 ,wilt thou show us1 when it is right to do evil1 that good may come from it4 ,wilt thou show us how good can come from evil1 or evil from good8 ,s4 ,the good1 which comes from the evil of war1 is the maintenance of rights4 ,c4 ,what rights8 ,s4 ,the rights which are in controversy4 ,c4 ,what rights in controversy have ever been secured by war8 ,s4 ,the rights of freedom4 ,c4 ,when8 ,s4 ,the rudimental condition has secured these rights4 ,c4 ,when8 ,s4 ,when the ,american colonies were opposed by the mother country4 ,c4 ,what rights did those colonies secure by war8 ,s4 ,the rights of freedom4 ,c4 ,those rights were not secured by war4 ,s4 ,well1 they were the results of war4 ,c4 ,nay2 but of peace4 ,when peace was ratified1 the colonies were no longer engaged in war4 ,thou seest not that war gave to any mind a right1 because it gave different things4 ,s4 ,but was not that war justifiable8 ,c4 ,how so8 ,s4 ,to overcome the oppression of the mother country4 ,c4 ,canst thou make one wrong justify another8 ,s4 ,no2 but ,i see no wrong in that which results in good4 ,c4 ,thou hast not shown that wrong ever did1 or ever will1 result in good4 ,s4 ,but ,i will show1 that the ,american colonies would never have been free without it4 ,c4 ,thou mayest say1 that they are not free with it4 ,s4 ,how dost thou mean8 ,are they not free from the mother country8 ,c4 ,how can a people be free1 who are dependent8 ,are not the ,states as dependent now as ever on the mother country8 ,whence cometh her luxuries1 which thou seest crossing the ,atlantic8 ,whence comest her language1 her customs1 her religion1 her glory in war1 and her manufactured articles which her people import8 ,are these signs of freedom1 or of dependence8 ,s4 ,but they are free to enact their own laws1 and choose their own rulers8 ,c4 ,they are free to choose as the majority may elect4 ,i would say a majority of such as are not proscribed by law from choosing their own rulers4 ,but thou seest more than one half of those who are ruled by law1 who have no choice in the election of their rulers1 and very many1 who have a secured right to elect1 do not exercise it4 ,s4 ,that is their own fault4 ,c4 ,whose fault8 ,s4 ,the fault of those who are governed4 ,c4 ,why is it their fault8 ,s4 ,because they should assert their rights4 ,c4 ,what rights8 ,s4 ,the rights which others exercise4 ,c4 ,what rights do others exercise8 ,s4 ,the rights to elect minds to make laws1 and govern them4 ,c4 ,thou wilt see who will object to their assertion4 ,s4 ,i see who will not object4 ,c4 ,who8 ,s4 ,the free and independent4 ,c4 ,who are they8 ,s4 ,those who dare speak the truth1 and act without fear4 ,c4 ,and who are they8 ,s4 ,they are not many1 ,i see4 ,c4 ,then how are the few to control the many8 ,s4 ,i would not make war against them4 ,c4 ,what wouldst thou do8 ,s4 ,i would instruct them in the great principles of natural justice4 ,c4 ,thou hast well said4 ,when thou seest thy enemy come against thee to wrong thee of thy rights1 instruct him in the great principles of natural justice1 and when thou hast instructed him1 he will not trespass against thee4 ,we saw thee afraid of thy rights2 but thou knowest that1 when1 we offered thee our weapons1 thou didst refuse1 because thou hadst no enemy to fight4 ,so1 when thy enemies make war on thee1 go1 and meet them1 and say unto them1 we are friends1 take our weapons2 and they will say unto thee1 we have no use for them1 for we are brethren4 ,s4 ,the wisdom of my companions agrees with me1 that thy doctrine would be well1 if all would practice it4 ,but thou seest that such is the ignorance of some minds1 that compulsory measures must be resorted to1 in order to restrain their acts of injustice4 ,c4 ,compulsory measures are dangerous weapons4 ,when a mind is restrained1 it is not free2 and when it is not free1 it hates the oppressor4 ,that which it hates1 it seeks an opportunity to overcome1 and circumstances may so change as to gratify its wish4 ,the time will come when war will be no more2 but it never will come so long as compulsory measures are employed to restrain minds4 ,i have seen war4 ,i have seen the causes of war4 ,i never saw a cause of war equal in wrong to the war4 ,no cause1 which has hitherto produced war1 has ever been so wretched for minds to bear1 as the evils of war4 ,what are a few insults1 or wrongs of dishonor1 when compared to the wretchedness of whole nations1 engaged in mortal combat8 ,would not the wrongs of injury be abated by the forgiveness of thy ,savior8 ,would he wound to redress his wounds8 ,why did he not call the legions of heaven to fight with the legions of earth8 ,when thou shalt have full confidence in the righteousness of his conduct1 and when thou shalt follow his example1 thy honor will not tarnish1 though thou forgivest thy enemy even seventy times seven4 ,and when thou shalt do the works of thy ,master1 the cause of thy ,master will be honored in thee4 ,s4 ,thy wisdom will not allow sincere minds to call themselves ,christians1 because they would defend their own rights4 ,c4 ,thou hast no right to wrong thy neighbor1 even though he may be thy enemy4 ,thou hast no right to do wrong4 ,war is a wrong4 ,it is an evil1 as thou hast said4 ,thy enemy will not be made thy friend by thy wrong2 neither can thy mind be satisfied with the wretchedness of thy wrong4 ,it is not war which bears the name in the rudimental sphere1 which we have undertaken to overcome in our visit to this castle4 ,we have not come here to do away with that which does not exist among thy companions1 but to instruct them in principles of everlasting peace to thy mind4 ,thou hast not yet forgotten the wrongs of thy education1 and those wrongs have made thee suspicious of thy friends4 ,thou wouldst now repel words and facts which will be of more value to thee than many rubies4 ,if thou wouldst heed our advice1 we would say to thee1 and thy companions with thee1 come with us1 and we will do thee good4 ,s4 ,thou mayest stay with us4 ,c4 ,we have been where thou art1 but now we have a more beautiful mansion1 where the pure current of life rolls down from the throne of mercy1 and all who will1 may come and drink of the water of life freely4 ,thou wilt not return to this castle to tarry1 when thou shalt participate in the blessedness we share4 ,we are now ready to receive thy reply4 ,s4 ,i should be willing to try the experiment1 if my companions would go with me4 ,c4 ,thy companions will rejoice at the opportunity4 ,i see they are willing and hoping that thy answer will be yea4 ,s4 ,thou seest1 then1 that ,i will go4 ,c4 ,thou hast wisely answered4 ,thy companions will go where they wish1 and thou wilt consult their wish4 ,when thou findest one who will do wrong to obtain a right1 pass on2 and when thou findest one who will only do right to obtain a right1 and who will sacrifice his own for another's good1 thou wilt write the name in the ,lamb's book of life1 which thou wilt take with thee2 and the scribe whom we send with thee4 ,when thou returnest1 report thy success4 ,he went with the scribe4 ,on their return1 they brought in the book the names of four and twenty elders1 and an hundred and forty and four thousand1 who came with them1 saying1 8,blessed is he who hath part in the first resurrection2 for lo6 these many years have we sought and not found2 but now the light shineth1 and the darkness comprehendeth it not40 ,s4 ,i have brought with me a hundred and forty and four thousand1 who have resolved to worship no more in this castle1 but go with thy companions where thou wouldst lead2 albeit1 where reigns the principles thou hast taught unto us4 ,thou wilt see these four and twenty elders1 who came to thy hearing1 have joined the great congregation1 and are ready to live in peace1 as thou hast taught4 ,c4 ,thou wilt form a circle that ,i may address them when we reach the arch-way of the temple1 whither thou goest1 ,i have a few words to say to them1 which will need be required before they enter therein4 ,s4 ,we will obey thy commands4 ,the new song was now sung1 for the year of ,jubilee had come to these emancipated minds4 ,they sang in the spirit1 and with the understanding1 the words painted in gold colors on my banner4 ,the great congregation then moved straightway for the temple4 ,on nearing the arch-way1 a circle was formed1 and the ,commander addressed them as follows3 8,friends3 ,thou wilt suffer no more from the ills to which thou hast been exposed in thy pilgrimage4 ,thou hast not known thy misfortune1 because thou hast verily been unable to compare thy condition with that which thou art now prepared to realize4 ,thou hast hitherto considered thy own wisdom above the wisdom of thy superiors2 but when thou seest what remains for thee1 thou wilt know thy condition was wretched1 when compared with it4 ,before thou enterest this temple1 each mind will cast his crown into the treasury of reform1 and when thou seest the standard enter the arch-way1 thou wilt follow in the order of thy conductors1 and receive such lessons as thy need may require from thy seniors4 ,be wise not in thy own conceit1 for there are none too wise to unlearn his wrongs1 nor too good to neglect improvement1 save ,him whom we serve4 ,let no wrong follow this company into these courts1 for shame will hide no guilt from the inspection of this circle40 ,the whole company were conducted in order1 and received the lessons which appertained to their progress1 and which have been recited in another place4 ,,chapter ,,viii4 ,,fourth ,,visit ,,to ,,the ,,castle4 ,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 converted1 and received into the temple4 ,after the conclusion of the lesson1 the ,master said1 8,thomas1 thou wilt go with the four and twenty elders1 and see what remainest in the castle40 ,the command was obeyed4 ,when we reached the castle1 we saw a dense cloud resting over the place1 and there was a large number which no mind could count1 wondering at the departure of the hundred and forty and four thousand4 ,it was a day of fasting and prayer4 ,the elders said1 8,they mourn without success4 ,the ,lord hath done great things for us1 whereof we are thankful4 ,we will listen to their lamentations40 ,presently1 a mind descried us1 and straightway he went to the citadel4 ,i heard his report to the king1 whom he met at the gate4 8,the four and twenty elders have returned1 and have taken their position on the wall1 where thou hast ordered thy servant to stand40 ,k4 ,what is their report8 ,m4 ,they have just arrived--,i heard no report4 ,k4 ,then take with thee thy guard1 and bring me word what they may say unto thee4 ,m4 ,they bear no arms4 ,k4 ,then go thou with thy company1 and hear their report4 ,the centurion came1 and said1 8the king desireth a report from thee1 and ,i am the messenger40 ,the elder of the elders replied1 8,tell the king we have found favor with ,god2 for1 verily1 he dwelleth not in temples made with hands1 and we are satisfied with all we have seen and heard40 ,m4 ,dost thou wish to return to the fold again8 ,e4 ,we have come to tarry only while we may do thee and thy fellow servants good1 as our ,master hath commanded us4 ,wilt thou say to the king1 that the half was not told us before we left the castle4 ,we have tidings of great good for all who obey the truth1 and are faithful to the law of harmony and peace4 ,we invite the king and his household to hear our report1 which will end thy fasting1 and soon change thy sadness into joy4 ,m4 ,then ,i will report thy wish to the king4 ,i went with him1 but the elders remained4 ,the messenger entered by the north gate1 and when he approached the palace1 the king's servant required us to wait4 ,soon the king made his appearance1 and said1 8,bringest thou a report80 ,m4 ,i have a message for thee from the elders4 ,k4 ,thou mayest say to them1 come where ,i am1 that ,i may see them face to face4 ,m4 ,lo6 they are waiting thy pleasure4 ,k4 ,invite them all to my council chamber4 ,we all went where he requested4 8,i am now ready to hear the report of the elders10 said the king4 8,may it please thee10 said the senior1 8we have found favor with ,god1 and grace and peace are multiplied unto us4 ,we have washed in a stream1 and thou seest our garments are white as snow4 ,the circle will receive thee1 when thou art willing to cast thy crowns into the treasury of good1 and learn war no more4 ,thou wilt not regret the sacrifice1 for what thou consecratest to the good of mind1 will do thee more honor than all thy works of power4 ,we saw a mystery unfolded to us1 which will not do thee good1 until thou shalt become acquainted with it also4 ,the mystery of iniquity thou hast understood1 from thy reception into the throne of power2 but the mystery of godliness thou mayest yet learn4 ,there are minds who can teach thee the mystery of mutual confidence4 ,it will not be taught thee here2 for now thou art surrounded with minds distrustful of each other4 ,thou distrustest them1 and they distrust thee4 ,but we have found a circle where no mind distrusts1 because they know each other's thoughts4 ,the whole circle need no compulsion to do right1 because right is their meat and drink4 ,they delight in right1 and wisdom is always with them4 ,they worship ,god without fear1 and love one another without dissimulation4 ,there is a rainbow over their heads1 and a cloud of fire by night to warm their hearts with love forever4 ,there no iron rule becomes necessary to enforce obedience2 for obedience is loved1 and what is loved is not avoided4 ,the ,master is not a tyrant1 but a father2 and1 when the father commands1 his children delight to obey his commands4 ,what is the wish of the father1 is the wish of his children4 ,hence1 no disorder or wrong can enter the circle we have found40 ,k4 ,then1 thou art satisfied with what thou hast seen and heard8 ,e4 ,we are satisfied with what we have seen and heard4 ,we will not return with thy permission to tarry here4 ,k4 ,when wilt thou return to thy new friends8 ,e4 ,when we can do no good here4 ,k4 ,thou wilt not expect to convert me8 ,e4 ,we expect only thy pleasure4 ,it is not our will to control thee1 but to aid thee in the path of true wisdom and happiness4 ,k4 ,hast thou not been flattered with new things8 ,e4 ,we have seen1 and do testify1 that new things have been discovered to us4 ,k4 ,when new things have been found1 is it not prudent to test them by experience before we trust too implicitly in them8 ,e4 ,thou wilt not test them1 we apprehend1 even as we have done4 ,k4 ,when thou hast tested them1 ,i will hear thee again4 ,e4 ,would it not be better for thee to test them by thy own experience8 ,k4 ,it would not be better1 if ,i disliked the experience4 ,e4 ,true2 but thou wilt have no experience without a trial of them4 ,k4 ,i will wait thy tests4 ,e4 ,we will wait thy pleasure4 ,when he had concluded1 we departed to a mind who was not unwilling to hear1 because he had no authority to rule over others4 ,he was wholly depressed in his mind about relieving himself from his fears4 8,thy fears disturb thy quiet10 said the elder4 ,m4 ,my fears not only disturb my quiet1 but the quiet of others4 ,e4 ,why dost thou fear8 ,m4 ,how can ,i help my fears1 when every thing makes me fear8 ,e4 ,thou mayest be aided1 so that thy fears will not control thee4 ,m4 ,thy confidence ,i do not realize4 ,e4 ,my confidence will be thine1 when thy fears are removed4 ,m4 ,that will not soon be realized4 ,e4 ,i know thy condition1 and thou knowest that as thou art1 even so ,i once was4 ,dost thou remember me8 ,m4 ,i have seen thee1 but thou dost not wear the same garments8 ,why didst thou change8 ,e4 ,i was with thee1 when thou didst first enter within these walls4 ,i was thy teacher1 when thou wast where thou wouldst not return4 ,i saw thee1 when thou wast in a condition that elicited my sympathy4 ,dost thou wish farther relief8 ,m4 ,i would not refuse what thy kindness has to bestow4 ,e4 ,thy fears will not be removed without instruction4 ,what thou fearest is what should be overcome4 ,i will aid thee to see that thy fears are not true to thee1 nor true to thy progress4 ,m4 ,thou wilt not say1 my sincerity is not true8 ,e4 ,thy sincerity is no proof of thy faith4 ,m4 ,what is well ,i believe4 ,e4 ,thou believest what is not well4 ,m4 ,what do ,i believe1 which is not well8 ,e4 ,that which thou fearest is not well4 ,m4 ,thou wouldst not banish all fear4 ,e4 ,he who fearest is not made wise in love2 because what is feared is not hoped for1 but dreaded as an evil4 ,i would remove all fear1 for thou canst not fear and be free4 ,when thou fearest1 thou art in bonds1 and when thou art in bonds1 thy heart is unreconciled to thy condition4 ,it is not satisfactory to thyself4 ,thy unreconciliation is dissatisfaction with thy condition4 ,thou wouldst hope for better things1 but thy mind hath been instructed in many errors which remain to disturb thee4 ,m4 ,thou hast said1 in thy pilgrimage with us1 that what ,i believe was true4 ,e4 ,i said1 as ,i believed2 but thou wilt understand that belief is not always correct4 ,thou canst believe because of my saying2 but thou canst not know without investigation and tangible facts4 ,the circle1 which bids me labor for thy good1 walk not by faith but by wisdom4 ,they are not controlled by opinions or faiths1 but by actual experiments4 ,it is not actual experiments and demonstrations of facts which weary thy mind1 and paralyze thy industry1 but it is thy opinions and doubts4 ,they are the messengers of discontent and trouble4 ,if thou wouldst distrust thy distrust1 and doubt thy doubts1 thy mind would feel the inspiration of hope4 ,when thy mind hopest for good1 thy confidence is superior to thy doubts4 ,then the despondency of thy condition vanishes4 ,m4 ,but what have ,i to hope for8 ,e4 ,thou wilt ask1 what is there which ,i may not hope for8 ,there is no good1 which thou mayest not attain4 ,the wisdom of circles1 whose glory thou hast not seen1 may be thine by receiving it4 ,but thy doubts cause thee to reject thy own good4 ,when the prize is offered thee1 thou refusest1 because of thy unbelief4 ,thy doubts distrust and reject the best good4 ,they rob thee by thy own consent4 ,it is1 indeed1 no wonder to me now1 why thou shouldst not advance1 and become more happy4 ,i would advise thee1 but thy wisdom apprehends mischief from me4 ,now1 ,i am not of thy circle1 thou fearest some evil intention is with me4 ,the worst evil thou canst suffer1 is the evil of resisting wisdom4 ,m4 ,i would not resist what is wise and good1 but ,i would know that it is wise and good before ,i receive it4 ,e4 ,how canst thou know what thy wisdom rejects8 ,when thou askest aid1 how canst thou be benefited1 so long as the aid is rejected8 ,must not the aid be received to help thee8 ,wouldst thou require tangible evidence1 or demonstrations of its usefulness before thou wouldst accept what thy necessities demand8 ,thou askest for the proof of a thing1 when thou rejectest the only means which can give thee the required satisfaction4 ,as well might the ignorant say1 8,i will receive instruction when ,i am satisfied by experience that it will be for my advantage1 and not before10 as for thee to demand knowledge of a subject before thou receivest the lessons1 which will make thee know the truth of the subject4 ,m4 ,then1 ,i must receive what thou sayest as truth1 and test it by my experience4 ,e4 ,thou wilt test it in no other way than by thy experience4 ,all thou knowest to be good or bad1 thou knowest by thy experience4 ,m4 ,may ,i not know from others' experience8 ,e4 ,thou mayest believe1 but thou canst not know4 ,to know is to understand by the test of thy experience4 ,the test of experience will not deceive thee4 ,by it thou mayest try the philosophy which we teach4 ,thy mind will not doubt what it knows2 but it will doubt what minds say2 because thou hast already found many errors in the sayings of thy friends1 but never one in the counsels of thy experience4 ,experience is true4 ,however bitter it may be from the errors of thy life1 yet it is true4 ,falsehoods even are true1 as are facts2 but there is this distinction1 which experience has established4 ,falsehoods are wrongs1 facts are not4 ,nevertheless1 thou must see that wrongs are true to falsehoods1 and falsehood to wrongs4 ,the cause is true to its effect4 ,if the cause be inharmonious with good1 the wretchedness must ensue4 ,if the cause be harmonious with mind1 the effect can not be wrong4 ,therefore1 falsehood1 being a cause1 and that cause not being in harmony with the progress and happiness of mind1 must beget its true effect when received4 ,that effect is wrong1 and wrong because an evil is inflicted4 ,all evil is true to the effect it produces4 ,when a mind is in harmony with error1 the error is true to that mind4 ,the error is true to its effect4 ,it is sure to produce its own likeness--to stamp its own image1 when received by the mind4 ,no effect1 disagreeing with the cause1 can ever exist in nature4 ,consequently1 all things are causes of other things1 and the cause and effect are true to each other4 ,this is what we may call truth4 ,m4 ,then truth is the relation of cause and effect8 ,e4 ,it is the relation which will disclose a truth to thee4 ,the things1 being true to each other1 will not be false to each other2 so with mind4 ,the things which are in harmony with mind1 are true to that mind1 and the things which are otherwise1 are false4 ,thou knowest that1 when thou hast entertained that which was incongenial with thy mind1 it was productive only of evil4 ,it was false to thy peace4 ,it was untrue to thy happiness1 because the relation was not true to thy wants4 ,error is error1 only because thy mind is disappointed4 ,truth is truth when no disappointment occurs4 ,thou hast sought for peace and happiness in things which bear no relation to thy seeking4 ,thou hast not learned the philosophy of cause and effect4 ,when thou receivest the sayings of mind1 thou hast been sometimes deceived2 and thou believest when they tell thee what is for thy good4 ,they1 too1 will not satisfy thy mind without adapting their instruction to thy understanding4 ,error has been taught thee1 or things have been offered thee which disturb the sympathy of thy mind4 ,they are false to thy wants4 ,thou seekest happiness4 ,they destroy it4 ,that is false to thee and thy good4 ,thou shouldst not trust in thorns to produce grapes1 nor in thistles to produce figs2 but thou shouldst know that nothing is1 or ever can be true to thy good1 which is1 or shall be1 incongenial with the sympathy that makes thee a child of ,god4 ,m4 ,i see that thy philosophy makes no relation eternal2 because1 when a thing changes1 it disturbs the relation which it has sustained to another thing4 ,e4 ,the relation is eternal to things which are eternal4 ,but thy errors are not eternal things4 ,i see they will soon be destroyed in thee4 ,when thou hast an affinity1 or holdest a relation to things which disturb thee1 the connection1 thus formed1 will be true to itself so long as it remaineth1 but when the error is destroyed by the philosophy we teach1 the relation is broken1 and the effect of that relation must cease4 ,the error will disturb no longer than it remaineth4 ,m4 ,is it not even so with the truth8 ,e4 ,it is4 ,m4 ,why may not minds1 then1 lose the truth1 and sink into utter hopelessness and despair8 ,e4 ,minds may not lose the truth1 when they never have found it4 ,thou hast not yet found the truth4 ,thou hast learned some facts4 ,facts are the wisdom of nature as revealed to mind in parts4 ,the truth is the infinite whole1 and is incapable of being divided into parts4 ,minds sometimes call facts truths2 but we teach that truth1 which is infinite1 so far1 and no father1 as it has been made known to us4 ,thou hast been taught the truth in part1 and what remainest for thee to learn1 is what thou hast no knowledge of4 ,it is ignorance in thee1 as it is in us4 ,this truth is the infinite harmony and wisdom of ,god in the universe4 ,all revelation of that wisdom1 is true to thy happiness2 because thy mind is not discordant with nature1 only as thy ignorance1 or education1 hath perverted it4 ,thus1 the revelation of wisdom1 agreeing with thy happiness1 is true to thee1 and what is true to thee1 as cause and effect1 will never be false1 because it is governed by an immutable law4 ,m4 ,then1 thou wouldst teach that truth is eternal and error not4 ,e4 ,truth is true to the good of mind eternally1 because it is in harmony with the relation of cause and effect4 ,error is in harmony only with ignorance4 ,ignorance is the absence of knowledge4 ,it is the mere thing of childhood--the infancy of mind in its eternal progress4 ,but when the infant becomes the philosopher1 it puts away childish things4 ,the swaddling clothes of the babe will not truly cover the grown man4 ,they are true to the infant1 like the ,mosaic covenant of forms to the ,jewish people2 but they cover not the wants of enlarged sympathy for the great brotherhood of mind4 ,the infant people required protection1 and their wants were supplied4 ,they asked only what they received4 ,the minds of this circle have sought for no more than they have found4 ,they have sought to establish their own wisdom1 in opposition to the wisdom of a higher circle2 and they have found1 by experience1 the avails of their search4 ,m4 ,then minds can find what they seek for8 ,e4 ,they can find the degree of wisdom which they seek for4 ,they can generally find whatever opinion they prefer1 because they will prefer only an opinion agreeing with their measure of wisdom4 ,all which disagree with their degree of reform in wisdom is wrong4 ,nothing to them is right1 but the righteousness in them4 ,they seek for nothing more4 ,m4 ,how1 then1 can they progress in wisdom4 ,e4 ,as others influence them by instruction1 as we have sought to do unto thee4 ,m4 ,then thou wilt go on2 ,i like thy philosophy4 ,e4 ,thou wilt see a philosophy in thy progress which will satisfy thee1 that thy errors are of no service to thee4 ,m4 ,i am now satisfied of that1 but what are my errors8 ,e4 ,thou wilt not receive all we wish thee to hear alone4 ,when thou wilt call thy friends together1 who sympathize with thee1 and who have no opposition to wisdom1 nor fear of instruction1 we will visit thee1 and say unto all what thou mayest apply unto thyself4 ,m4 ,i will call my friends now4 ,they hear my voice1 and will respond to my wish4 ,the multitude assembled1 and the elder proceeded to address them4 8,thou hast a work to do1 my friends4 ,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 labored4 ,nothing is more sincerely regretted1 than my wrongs4 ,it has been my honest endeavor to do away wrong2 but ,i find many errors1 which ,i have taught1 and now it becomes my pleasing duty to correct them4 ,among those errors1 none stand more prominent than the doctrine of imputed righteousness1 and the fears and selfishness which it has encouraged4 ,the principle1 which imputes to another what he never had1 or will possess1 is fatal to the idea of impartial justice1 and wrong in its effect upon individual responsibility4 ,i have found that wisdom1 which discloses the fact1 that thy wrongs can not be justly imputed to another4 ,neither is it just for another to assume thy wrongs without thy practice4 ,indeed1 thy wrongs are thy own1 and no one can make them his own without adopting them4 ,when they are adopted by another1 that mind is as criminal as he who first practiced them4 ,so1 will it be seen1 that no mind can claim happiness because another is virtuous4 ,the virtues of the wise must become our own1 or they will not promote our enjoyment4 ,thou knowest ,i have taught thee to hope for good1 because thy ,savior was righteous4 ,as well might mind hope for good1 because ,god is good4 ,there never was a time when ,god was not good1 but what availeth his goodness1 until it becomes thy own2 and to become thy own1 it must become thy practice4 ,because one mind is good1 or just1 or right1 it is not true that all are so4 ,and yet the doctrine ,i taught thee1 encouraged the expectation that1 because thy ,master was good1 he would impute his righteousness unto thee4 ,as well might the claim of thy righteousness be maintained1 because another was exalted to a circle of purity4 ,thou hast no lessons in nature to sustain the doctrine of imputed righteousness4 ,all law1 which recognizes equity and justice1 repudiates the slander upon the name of ,jesus4 ,he transfers no good to thee1 which thy condition will not receive as thy own inheritance4 ,thou shouldst not depend on being saved from thy wrongs1 otherwise than by forsaking them4 ,no good can come unto thee in wrong2 and so long as thy wrongs remain1 the good of thy ,master availeth thee nothing4 ,to be saved1 thou shouldst not depend on the good of another1 but on the good thou mayest attain by seeking wisdom1 and forsaking folly4 ,what1 therefore1 ,i have taught thee1 inconsistent with this sentiment1 ,i would ask thee to abandon2 for no good can arise to thee from any source1 without thy wisdom shall control thee to make it thy own4 ,and1 when it is thy own1 it is not another's4 ,read thy lesson of wrong no more1 and forsake the teaching which would flatter thee with hopes of bliss1 because another is more holy than thyself4 ,thy ,savior is he who saves4 ,no mind is thy ,savior1 unless he saves4 ,to save is to make thee wise1 and when thou hast become wise1 thou wilt put away wrongs and errors4 ,no mind is wise in the wisdom of my circle1 who refuses instruction in wisdom1 or who neglects to practice its requirements4 8,i have seen thy ways1 and ,i have watched thy mourning with solicitude4 ,thou hast waited in hope for the redemption1 because another was good4 ,thou hast waited for another to do what thou shouldst have done thyself4 ,it is this which has wronged thee4 ,hadst thou felt the necessity for thy own exertions1 and depended less on the doctrine of imputed righteousness1 as thou hast been taught1 ,i would not now need to correct the wrong ,i have done4 ,but1 when thou hopest for good because another is wise1 thou art prone to security in indolence4 ,thou seest that it is mischievous to encourage indolence1 and yet1 when thou waitest for another to do thy work1 thy indolence is apparent4 ,be wise1 then1 and be active to be wise40 ,the circle said1 8,who then can be saved8 ,if we have no righteousness of our own1 and are not permitted to hope for it in another1 who among us will be saved80 ,e4 ,those with thee who seek and find wisdom1 and who will not neglect the good of mind4 ,c4 ,then there is no need of a ,savior1 if we can save ourselves4 ,e4 ,there is no need of hoping for the righteousness of another to be placed to thy credit2 because no such injustice will be manifest to thee4 ,there is need of a teacher to instruct thee in the truth of divine wisdom2 and he who instructs saves1 when his instruction is received1 and as it is received4 ,the ignorance of mind is removed by instruction1 and as it is removed1 the mind instructed is saved from its ignorance4 ,when a mind errs1 it errs not because it naturally prefers the error1 but because its ignorance prevented the reception of wisdom4 ,the evils1 which mind practices1 are not practiced because the mind loves the evil1 in preference to good1 but because1 through ignorance1 it misjudged4 ,the ignorant mind is liable to misjudge1 but the wise are instructed4 ,mind must love1 and prefer for itself that which is good1 or that which it supposes is best adapted to promote its own enjoyment4 ,but very many find their judgments in error4 ,they do wrong to do themselves good4 ,true wisdom1 however1 reveals the ignorance of their judgment4 ,good can never come out of evil1 nor evil out of good4 ,temporary advantage may be taken of another's opinion1 whereby wrong may ensue to him2 and when the mind has received what it has sought and obtained at the expense of another1 it is not satisfied1 because the wrong never can satisfy what ,god has made right and good4 ,and the greater the wrong1 the greater the dissatisfaction2 because right and wrong can never agree1 but must from their disagreement war with each other4 ,the mind1 therefore1 acting wrong1 encourages contention in itself1 and where there is a conflict1 the law of harmony is disturbed1 and with it the peace of him whose enjoyment is dependent upon it4 ,he who saves is1 therefore1 a deliverer from these evils of ignorance4 ,c4 ,thou makest every teacher then a ,savior4 ,e4 ,i would teach thee1 that every one who saves is a savior4 ,he who teaches wisdom and inculcates principles of righteousness in the minds of others1 saves them from their ignorance and folly4 ,is it not so8 ,c4 ,it so appears2 but why should any mind hope for salvation by the aid of ,jesus8 ,e4 ,the aid which ,jesus brings thee1 is the aid we bring4 ,jesus comes not to thee1 except through the circles interlinking him to thee4 ,c4 ,does he exercise direct control over thy circle8 ,e4 ,he exercises control over all circles of less wisdom than himself2 but we have been taught by others1 and they by others1 and so on to the circle in which ,jesus resides4 ,the wisdom taught us is the wisdom he would teach1 were he our direct instructor2 because it would be unwise to undertake to develop mind1 only as mind is developed to receive instruction4 ,the circle of wisdom1 which instructs us1 could not comprehend the degree of ,jesus1 until wisdom improved them by successive degrees1 so that they would be capable of receiving it4 ,soon will thy wisdom unite with my circle1 for ,i see thou art ready to receive the truth without fear4 ,c4 ,i have not many fears1 but ,i have some further inquiries1 which my mind is not fully settled upon4 ,e4 ,proceed4 ,c4 ,thou hast taught us1 that imputed righteousness was unjust4 ,how can that be unjust1 which is freely offered on condition of our acceptance1 or bestowed without our wish8 ,e4 ,the injustice consists in the wrong4 ,all is wrong which is not good4 ,it is not good to deceive thee with wrong4 ,the wrong is not right1 and what is not right is unjust4 ,the wrong of deceiving thee1 leads thee wrong1 and encourages thee to hope for another's wisdom without having the principles and works1 which will be found important to thy progress4 ,the imputed righteousness of ,jesus will never benefit thee1 until that righteousness becomes thy own by practice4 ,no good can come to thee1 unless the good be received and adopted4 ,when it is adopted1 it is thine1 and not before4 ,c4 ,thou wouldst not teach1 that all evils are unjust4 ,e4 ,thou wouldst not reject what is well1 when thou understandest it4 ,the well is not evil4 ,the good is not evil4 ,the just is not evil4 ,evils are not evils absolutely4 ,the worst evil is ignorance4 ,ignorance will not live forever in any mind--,i would say1 the ignorance of right and wrong as ,i understand right and wrong4 ,therefore1 it is not an absolute evil4 ,it is even so with all other evils2 they are temporary1 not eternal4 ,c4 ,the evil of wretchedness is worse than ignorance4 ,e4 ,wretchedness is the effect of ignorance4 ,the effect can not exceed the cause4 ,c4 ,yea2 but it may be more lasting4 ,e4 ,how can the effect of ignorance be more lasting than the cause8 ,c4 ,when minds do wrong1 their wrongs remain1 as thou hast said1 till they are corrected4 ,thou sayest that thy mission here is to correct thy wrongs1 and yet thou claimest wisdom unknown to thee1 when thy wrongs were done4 ,e4 ,my wrongs were the wrongs of thee1 and those with thee4 ,when ,i taught thee wrong1 thy wrongs justified my teaching4 ,thy sympathies were as mine2 but what was my wrong1 was not thine1 nor thine mine4 ,when ,i came here1 ,i came to undo my wrongs1 which thou hast adopted1 and by adoption made them thine4 ,i was wrong as thou art2 but what ,i would do1 thou wilt not undo4 ,i would undo what thou canst not do4 ,that thou mayest understand me1 ,i taught thee what thou didst receive and adopt4 ,i taught thee wrong4 ,my wrong was in teaching4 ,thou didst receive and adopt1 and thy wrong was in receiving and adopting1 when thou shouldst have weighed my saying in the balance of impartial justice and truth4 ,my mission is to undo my teaching1 when ,i was with thee4 ,thy duty is to undo what thou hast adopted without weight4 ,i told thee wrong4 ,i now correct that wrong4 ,i was in error4 ,i would now make thee to know it4 ,and when thou seest my folly as ,i see it1 thy wisdom will be increased4 ,c4 ,then wisdom consists in seeing our own faults4 ,e4 ,it consists not only in seeing them1 but forsaking them4 ,the wisdom is in forsaking follies4 ,c4 ,have we follies that wisdom does not approve8 ,e4 ,thy works must show4 ,c4 ,what works8 ,e4 ,thy reform will show thee thy follies4 ,c4 ,what follies8 ,e4 ,the folly of depending on others to do what thou shouldst do thyself4 ,c4 ,what should we do ourselves8 ,e4 ,put away all wrong4 ,c4 ,what wrongs should we put away8 ,e4 ,the wrong of ignorance4 ,c4 ,of what are we ignorant8 ,e4 ,of that which thou knowest not4 ,c4 ,what is that8 ,e4 ,the wisdom of ,god4 ,c4 ,how may we know the wisdom of ,god8 ,e4 ,by instruction in righteousness4 ,c4 ,who will instruct us8 ,e4 ,a circle whom we have seen4 ,wouldst thou be introduced to that circle8 ,c4 ,thy circle will not receive such minds as we are4 ,e4 ,my circle will prepare thy mind1 and receive thee when prepared4 ,c4 ,why doth thy circle not worship as we do8 ,e4 ,because it is not in accordance with our wisdom4 ,thou wilt worship with new light1 when thou seest the wisdom which will be unfolded to thee4 ,now1 thou seest with fear and trembling2 but when the pure wisdom shines upon thee from the throne of goodness1 the doubts and fears of thy mind will be dissipated with the rising glory of eternal day4 ,the vain imaginings of a misguided mind1 will be corrected1 and the beautiful harmonies of nature will control thy mind1 and give thee peace1 that transcends thy longing soul4 ,the voice of kindness will rekindle thy devotions1 and the sweet influence of welcome associates1 will touch the soft emotions of gratitude and praise4 ,thou hast not seen wisdom so pure1 goodness so great1 hope so unclouded1 life so sweet1 and society so agreeable1 as that to which ,i propose to introduce thee and thy friends with thee4 ,thou wilt learn thy lessons of love with pleasure1 thy lessons of peace with content1 and no lash of fear will urge thee1 when thou understandest the joy of the blessed4 ,c4 ,but why may ,i not receive the same instruction in this castle8 ,e4 ,thou wilt receive thy instruction only where it is to be found4 ,thou knowest such only can instruct thee as are competent4 ,they can not instruct thee without removing the veil from thy face1 so that thou canst see1 as well as hear1 wisdom in mercy4 ,c4 ,i would not object to leaving the castle1 if my associates would accompany me4 ,e4 ,thy associates are even waiting for thee to say1 8,i will go40 ,c4 ,how dost thou know8 ,e4 ,i know with a sight you have not obtained4 ,c4 ,canst thou tell my intention8 ,e4 ,i can tell thee1 that thy mind is to go4 ,c4 ,how may ,i know this1 and see as thou dost8 ,e4 ,by doing as ,i require thee4 ,when thou shalt see the light of the temple1 thy vision will be so increased as to discern the thoughts of mind1 and when thou seest the thoughts of mind1 thou wilt no longer walk by faith1 but by sight4 ,in this consists the wisdom of the circle to which ,i now belong4 ,they have no doubts or fears1 because doubts are the results of blindness4 ,what thou seest1 thou canst not doubt or fear1 because the truth is not to be feared1 but dispels doubts and sorrows4 ,c4 ,is there no fact1 which ought to be feared8 ,e4 ,the most fearful thing1 which spirits need to avoid1 is their neglect of wisdom4 ,their opposition to improvement is the most dangerous thing which they need fear4 ,it is what they should overcome4 ,thy fears will vanish with the light of wisdom4 ,they will not mar thy joy1 nor disturb thy quiet1 when the wisdom of our circle teaches thee the folly of fear4 ,not every one of thy companions will go with us4 ,i see a mind in yonder palace1 who is waiting for my experience to aid him4 ,he will not be aided in that manner4 ,he wishes me to test the realities of my circle for him1 but thou canst now see1 that my test will not be a test for him4 ,when indolence asketh another to do what belongeth to him who is controlled by it should do1 the improvement will be procrastinated until indolence is satisfied4 ,there will be no reform in the hands of indolence1 and where there is no reform1 there is but little wisdom4 ,i have seen much indolence in this castle4 ,i have seen much indifference to progress1 and ,i am satisfied that no wisdom can improve the condition of minds here1 unless that wisdom be received1 to give vitality to the works of righteousness4 ,i wait thy response4 ,c4 ,i will try thy circle4 ,e4 ,thou wilt not receive what is given thee without trying it1 because the trying is what will introduce thee into it4 ,c4 ,then1 ,i can try it here4 ,e4 ,not till thou hast received it4 ,c4 ,but1 may ,i not receive it here1 as elsewhere8 ,e4 ,thou mayest receive what thou canst here1 and practice it2 but what thou lackest is sight4 ,now1 thou only believest1 because of my saying2 but when thou seest1 thou wilt know1 not because of my saying1 but because what thou seest will make thee know the wisdom which ,i now declare unto thee4 ,thou wouldst prefer facts for faiths1 realities for doubts1 and stability for uncertainty4 ,c4 ,i will go with thee4 ,e4 ,who else8 ,the whole company were of one mind4 ,they all said1 8,i will go40 ,i recorded their names in the book of life1 and found a thousand times ten thousand1 who sung a new song on the walls of scorn1 and were received into the temple not made with hands1 as were the hundred and forty and four thousand4 ,they were made free from the bondage of fear and doubt2 and1 when they were free1 they said1 8,glory1 glory1 to the ,lord ,god ,almighty1 who art from everlasting to everlasting1 ,supreme over the works which he hath made2 and who suffereth no unclean thing to frustrate the immutable counsel of his wisdom and pleasure40 ,and the voice of the temple was one voice2 for joy was increased1 when reform was effectual in reclaiming so great a multitude4 ,,chapter ,,ix4 ,,mission ,,to ,,another ,,circle4 ,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 moon1 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 advice1 and conducts him to the temple1 when he receives a new name1 and a white stone4 ,the master then requested me to take with me no mind1 but go to another circle1 who were sympathizers with those in the castle4 ,i went where there was a company1 who sought for wisdom in works of wrong4 ,they were aided with no light but such as they had found in the rudimental condition4 ,i saw them disputing about something which they did not understand4 ,though ,i could see them1 yet they could not see me4 ,i heard one mind say to another1 who came to instruct him in the wisdom of his circle1 that it was better to control by force than by reason4 ,the circle whom he was instructing1 deputed a champion to debate with him2 and he replied1 8that fear was the only weapon to control and govern minds40 8,it is not the only weapon2 but it is one of the most powerful agents which need be used4 ,i have seen some minds so constituted10 said he1 8that they could be governed without fear1 but it is not often their condition40 8,the condition of no mind10 replied the other1 8can be so well governed1 as to let them know that what they say and do will be punished with severity1 or rewarded with generosity40 ,the dispute was not wise4 ,the wrangling was wrong4 ,i came near them1 and they said1 8,who art thou80 ,t4 ,i am your friend4 ,c4 ,so say all who wish to deceive4 ,t4 ,did ,i ever deceive you8 ,c4 ,why1 then1 will you not give your name8 ,t4 ,my name will not aid you to know me4 ,c4 ,why8 ,t4 ,because1 my name you never knew4 ,c4 ,have we never known or heard of you8 ,t4 ,you may have heard that which ,i would not acknowledge1 because it might be unjust4 ,c4 ,then what is your mission8 ,are you a teacher8 ,t4 ,i teach what ,i know4 ,c4 ,do you not teach1 sometimes1 what you do not know4 ,t4 ,i have done so2 but now ,i do so no more4 ,c4 ,then your teaching must be very limited4 ,t4 ,it is limited2 and whose is not8 ,c4 ,they who teach what they do not know8 ,c4 ,how can a mind teach what he does not know4 ,c4 ,as he would that which he does know4 ,t4 ,how is that8 ,c4 ,he can tell his views2 he can teach his opinions4 ,t4 ,true2 but how can he teach what he does not know8 ,c4 ,i have said1 as he does that which he knows4 ,t4 ,then he makes them know what he does not4 ,c4 ,no2 but he makes them believe as he does4 ,t4 ,then1 when he makes them believe they are taught4 ,c4 ,yes1 they are taught his belief4 ,t4 ,they are not wiser1 or better1 for his teaching1 ,i conclude4 ,c4 ,they are both wiser and better4 ,t4 ,how so8 ,c4 ,because they are4 ,t4 ,is that your only reason8 ,c4 ,no2 they are wiser in regard to opinions and views4 ,t4 ,in what does their wisdom consist8 ,c4 ,it consists in being able to overthrow false opinions and views4 ,t4 ,is that all8 ,c4 ,what more can there be8 ,t4 ,much more1 when they are wise4 ,c4 ,what8 ,t4 ,they can be good and just2 they can speak the truth1 and lie not4 ,they can avoid deception and wrong4 ,they can know something1 and be serviceable to other minds by teaching them what they know4 ,c4 ,but minds know but little1 and can soon teach that4 ,t4 ,do you know the reason why they know but little8 ,c4 ,because but little can be known4 ,t4 ,no2 because but little knowledge has been sought4 ,when mind contents itself with opinions and views1 it will make but little effort to gather facts4 ,c4 ,then1 we will hear your facts4 ,t4 ,you will hear what may not now be said1 when you are prepared for it4 ,c4 ,are we are not prepared for facts8 ,t4 ,i will not relate what you will not receive4 ,c4 ,why8 ,t4 ,because it will do you no good4 ,c4 ,how do you know we will not receive it8 ,t4 ,because ,i see your opinions will prevent it4 ,c4 ,then what is your mission8 ,t4 ,to remove your opinions when wrong4 ,c4 ,have we wrong opinions8 ,t4 ,some are right1 and others wrong4 ,c4 ,which are wrong8 ,t4 ,those which cause you to wrangle4 ,c4 ,but may we not compare our opinions8 ,t4 ,what good will the comparison do8 ,c4 ,it will show which are correct4 ,t4 ,how will it show that8 ,c4 ,the strongest will gain the victory4 ,t4 ,the victory over whom8 ,c4 ,over the weak4 ,t4 ,well1 does a victory over the weak establish what you want8 ,c4 ,it establishes the fact1 that one opinion is stronger than another4 ,t4 ,how so8 ,c4 ,because it overpowers the weakest opinion4 ,t4 ,then1 when one mind overcomes another1 you say he is correct4 ,c4 ,i know of no better rule4 ,t4 ,when the rule is secure because it is just1 the wisdom of the rule will be established1 but the rule is wrong1 and1 therefore1 the result must be wrong4 ,because one mind triumphs over another1 it does not prove the right on the side of the victor4 ,c4 ,how1 then1 can opinions be tested8 ,t4 ,by experience4 ,c4 ,experience is on both sides4 ,t4 ,true2 but when the experience is such as to be well1 it is not ill4 ,the mind in the wrong will have an unhappy experience1 but the mind in the right will be happy4 ,therefore1 my rule is to wrangle not1 but let experience test the claims of all opinions4 ,in this way1 all errors would soon disappear without disputes4 ,c4 ,it would be a long time to overcome errors in that way4 ,t4 ,will you show how they can be overcome sooner8 ,c4 ,i think that two minds1 holding different opinions1 should discuss the difference between them4 ,t4 ,will a discussion of differences make them less1 or remove a single error8 ,c4 ,i will say1 ,i see no other way to remove them4 ,t4 ,the wisest among you see no other way2 but have you ever known an error corrected by disputation8 ,c4 ,i have seen some minds confounded4 ,t4 ,the answer is true2 but have you seen any one correct his errors by controversy8 ,c4 ,i may say1 some minds have been changed by controversy4 ,t4 ,have they been changed so as to abandon their errors8 ,c4 ,the change has been well1 because they have received the truth4 ,t4 ,what truth have they received8 ,c4 ,they have received the truth of the ,bible4 ,t4 ,what truth of the ,bible have they received8 ,c4 ,they have received the truth of wisdom1 which teaches them that a mind in a state of nature can not receive the things of ,god1 because it is prone to evil continually4 ,t4 ,is that a truth revealed in the ,bible8 ,c4 ,it is a truth which no reader of the ,bible can deny4 ,it is a truth which ,god has revealed to mind4 ,t4 ,will you read the truth to me from that ,book8 ,c4 ,i will show you a passage4 ,it reads1 8,the fathers have eaten sour grapes1 and the children's teeth are set on edge40 ,t4 ,does that passage say1 that mind in a state of nature can not receive the things of ,god1 or that it is prone to evil continually8 ,c4 ,it says1 that the children were affected by the conduct of the father4 ,t4 ,what else8 ,c4 ,why1 if they were so affected1 they must partake of the guilt of the father4 ,t4 ,how so8 ,c4 ,because1 it makes the children responsible for the conduct of the parent4 ,t4 ,how does it make the children responsible8 ,c4 ,by virtue of the law to which they are subject4 ,t4 ,what virtue is there in any law1 which makes one mind responsible for the deeds of another8 ,c4 ,i see you are an infidel4 ,t4 ,how can you see what is not a fact8 ,c4 ,it is a fact that you cavil with ,god's law4 ,t4 ,wherein have ,i caviled8 ,c4 ,by denying what is written in the ,bible4 ,t4 ,what have ,i denied in the ,bible8 ,c4 ,the doctrine of innate depravity4 ,t4 ,i have not seen that doctrine in the ,bible1 neither have you4 ,c4 ,the doctrine is contained in the passage ,i have quoted4 ,t4 ,i do not see it4 ,c4 ,there is no one so blind as he who will not see4 ,t4 ,then1 ,i will need sight4 ,can you impart it8 ,c4 ,i can not make you see1 unless you will try4 ,t4 ,i will not try to see what is not4 ,c4 ,then1 you may see what is4 ,t4 ,then1 you will produce what is1 and let what is not alone4 ,i saw you and your companion wrangling about what is not4 ,c4 ,then1 you must be blind4 ,i see what is well1 and1 when a mind will not acknowledge the truth1 it should be rewarded for its obstinacy4 ,t4 ,it should not be rewarded for what it rejects1 because it is untrue4 ,c4 ,it should be punished for its obstinacy4 ,t4 ,it should not be punished for rejecting a wrong4 ,c4 ,the wickedness of mind must be punished1 or ,god will not be just4 ,t4 ,how will ,god punish a mind for rejecting a wrong8 ,c4 ,he will not punish a mind for rejecting a wrong1 but for rejecting the truth4 ,t4 ,the truth will not justify you4 ,the truth should make you free4 ,c4 ,i am free2 ,i never was a slave4 ,why will not the truth justify me8 ,t4 ,because it is rejected by you1 and error is often encouraged4 ,c4 ,what have ,i rejected8 ,t4 ,you have not rejected some errors1 but many facts4 ,c4 ,what fact have ,i rejected8 ,t4 ,the fact that ,god is just to all4 ,c4 ,if he had been just to all1 we should not have been spared the vengeance of his wrath4 ,t4 ,how do you know8 ,c4 ,because his wrath is withheld on account of his ,son4 ,t4 ,how do you know that his wrath is withheld8 ,c4 ,because we do not receive our just deserts4 ,t4 ,what are our just deserts8 ,c4 ,the vengeance and wrath of ,god1 forever4 ,t4 ,how can you tell what you do not know8 ,c4 ,i can tell what ,i believe4 ,t4 ,on what evidence is that belief predicated8 ,c4 ,on the word of ,god4 ,t4 ,will you read that word8 ,c4 ,thou shalt not see me without repentance4 ,t4 ,thy memory will not read truly4 ,c4 ,but that is the meaning of the passage4 ,t4 ,i will aid you right4 ,c4 ,go on4 ,t4 8,the gifts and calling of ,god are without repentance40 ,c4 ,that is not the passage4 ,t4 ,then1 ,i can not find it4 ,c4 ,but you know the word of ,god is true4 ,t4 ,it is true2 but not your saying4 ,c4 ,i see you will not consent to any thing4 ,t4 ,i will not dissent from a fact4 ,c4 ,how will you get a fact8 ,t4 ,by experiment1 by demonstration1 and by knowing4 ,c4 ,would you reject what you do not know8 ,t4 ,i would receive what ,i know1 and look for the evidence of what ,i do not know4 ,c4 ,on what page of revelation would you look8 ,t4 ,on the first page4 ,c4 ,that aids but little4 ,t4 ,then1 ,i would turn to the second page1 and so on1 until ,i found wisdom4 ,c4 ,then1 the ,bible is your wisdom4 ,t4 ,the ,bible contains much wisdom1 but nature more4 ,c4 ,is nature more wise than revelation8 ,t4 ,i have said1 it is4 ,c4 ,how can that be1 when revelation came from ,god8 ,t4 ,nature is the work of ,god1 and revelation is the work of nature4 ,nature is the first page of revelation1 and the whole which can be revealed4 ,nature1 or the wisdom of ,god1 displayed in his work1 is only revealed in part1 and1 therefore1 is less than nature4 ,c4 ,but when revelation contradicts nature1 what will you do8 ,t4 ,i will say1 it can not contradict nature1 for nature is true to itself4 ,c4 ,but the ,bible contradicts nature4 ,t4 ,how1 and wherein8 ,c4 ,the sun and moon stood still for ,joshua to slay his enemies4 ,t4 ,the sun and moon stood where ,god placed them4 ,they never stood otherwise4 ,but you will find other suns1 and other moons1 and other stars1 than thou seest in heaven4 ,i hold a banner1 and on it you may see a sun and a moon4 ,it stands still at my command1 or it moves as ,i control4 ,so1 with the enemies of ,joshua4 ,they stood still2 and when they stood still1 the banner did not move1 neither did the sun1 or the moon1 on their banners4 ,the sun and the moon which were on their banners moved not1 till the enemy was no longer able to contend with the victors4 ,i see no contradiction of nature in that passage4 ,c4 ,i see no contradiction in your interpretation4 ,t4 ,it is not my interpretation4 ,c4 ,whose is it8 ,t4 ,it is the interpretation of ,joshua4 ,c4 ,from whom did you receive it8 ,t4 ,i received it from a circle belonging to a sphere1 who received it from him4 ,c4 ,how may ,i know the truth of what you affirm8 ,t4 ,by advancement in wisdom4 ,c4 ,how may ,i advance in wisdom8 ,t4 ,by receiving wisdom from superior minds4 ,c4 ,how may ,i know who is my superior8 ,t4 ,by their works4 ,when the work of a mind harmonizes with the law of ,god in nature1 you may know that the doer of that work is your superior4 ,c4 ,but nature is an incomprehensible volume4 ,t4 ,it is incomprehensible to those only who do not understand it4 ,it is mysterious to those who have not examined or explored its golden page4 ,it is wise1 and what is wise you may learn4 ,c4 ,who will aid me8 ,t4 ,nature will not leave you without an instructor4 ,c4 ,that is your opinion1 ,i suppose4 ,t4 ,it is a fact which ,i know4 ,i have not come here to teach you opinions1 but facts4 ,i see your mind is overstocked already with opinions1 and this is the cause of your wrangling in this circle4 ,minds do not wrangle with each other about facts1 which they know2 but all wrangling is about things not understood4 ,i have seen your condition1 and know the fact which ,i affirm4 ,c4 ,this is narrowing to a small compass the circumference of minds4 ,it gives little scope for thought and energy4 ,t4 ,the energy of this circle will not be circumscribed by right direction4 ,it will not be without sufficient scope for the wisdom it possesses4 ,but wrangling about things1 never increases the wisdom1 nor the happiness of those engaged in it4 ,confine yourselves to what you know1 and peace will be multiplied among you4 ,contention will gather secret remorse4 ,no good thing can come from the evil of strife4 ,the wisdom of brutes scorns what some minds practice4 ,they never quarrel about things of which they know nothing2 and surely minds of a higher order need not to dispute about facts which they know4 ,all who wrangle are not wise4 ,all who dispute are not wise4 ,it is a weakness which fools may pursue1 but minds of understanding disdain to become weak in the wrongs of wrangling4 ,c4 ,then you are for submitting to every indignity1 which the weakness and malice of wicked minds may heap upon your reputation4 ,t4 ,it will be well to submit to that which you can not avoid2 but when no unwise conduct on your part exists1 the sneer will not be intolerable4 ,you will find that submission to casual insult1 is more tolerable and easy to endure1 than a contention about it4 ,the severest wrong of the two is wrangling4 ,it is worse than all the insults mind ever endures4 ,insult injures no one more than he who indulges in it4 ,indeed1 wisdom will not heed an insult4 ,it will not stoop to quarrel with it4 ,it passes on1 unmindful of the wrong intended1 and leaves the doer to gather what he has sown4 ,but the contention of parties exhibits a weakness on both sides4 ,it has been the folly of nations and individuals to resent insult1 and the resentment has always made them more unhappy1 than the insult could have done4 ,i was not well satisfied in my rudimental state with the antagonistical elements of conditions around me4 ,i saw war and bloodshed4 ,i saw wrong and weakness4 ,i saw power and tyranny4 ,i saw evils and superstitions1 ignorance and wretchedness4 ,then1 ,i put forth my hand to overcome them1 but the torrent swept along1 and my hope was destroyed4 ,i was not satisfied with war when in war1 with contention when contention came1 with strife when mind was striving with mind2 and when ,i came into this sphere1 ,i found a wisdom which gave what contention never brings--a peace that passeth all understanding--a love which filled me with sympathy1 and gave energy to my soul for the good of those whose weakness was deserving of a commiseration and care1 which the ignorant may scorn1 and the foolish envy1 but who can not share the joy it gives to my mind4 ,thus1 was a mind advanced from a condition of wrangling to a condition of peace4 ,when minds wrangle1 it is not with words of wisdom1 but words of folly4 ,c4 ,the theory you advocate is well2 but it will not do to practice4 ,minds need something to make them do right4 ,t4 ,when minds do what something makes them1 it is that something1 and not them1 which does it4 ,they are not free1 and are1 therefore1 irresponsible for what is done2 as they are only the instruments in the hand of something4 ,will you tell me how a theory can be well1 which it will not do to practice8 ,c4 ,your theory looks well2 but it would be injurious to any one who will practice it1 because he would be compelled to suffer on account of the wickedness of others4 ,minds need restraint4 ,t4 ,minds need wisdom1 and1 when they get wisdom1 they require no restraint to make them do right4 ,they will suffer less from the wickedness of others1 when others are free1 than they do while they control by fear4 ,it is wicked in mind to do by others as it would not have others do to it4 ,c4 ,then1 you would unbridle the mind1 and give it liberty to do as it pleased4 ,t4 ,i would unbridle the mind from its ignorance1 release it from its chains1 and inspire it with righteousness4 ,then1 ,i would say1 8,do as you please40 ,c4 ,would it not please to do wrong8 ,t4 ,it would please to do only right1 and1 when mind pleases to do right1 it will injure no one4 ,c4 ,how do you know it would please to do right8 ,t4 ,by experience4 ,c4 ,have you no fear of your superiors8 ,t4 ,my superiors are more just and good than ,i4 ,c4 ,then why do you not fear them8 ,t4 ,because they are better than myself4 ,c4 ,i would not obey without reward4 ,t4 ,would you not do as you pleased8 ,c4 ,i would2 but ,i would not please to obey4 ,t4 ,why8 ,c4 ,because ,i would do as ,i pleased4 ,t4 ,if you pleased to obey1 and did as you pleased1 you would obey4 ,c4 ,but ,i would not so please to do4 ,t4 ,would you do as you would not please to do8 ,c4 ,i would not4 ,t4 ,then1 you would obey2 because when pleased to do a thing1 if you did not do it1 you would be displeased and dissatisfied4 ,when wisdom cultivates the mind1 it makes it productive of good fruits4 ,they come up1 and grow spontaneously4 ,the soil1 being wisely prepared1 yields the peaceable fruits of righteousness4 ,so1 when your mind drinks of the fountain of a higher wisdom1 it satisfies the thirst1 and gives it strength to bear fruit4 ,it is free from the fears of ignorance and superstition1 and needs no lash to extort the required good4 ,it does what it pleases without fear1 because it pleases to do right1 and not wrong4 ,but the mind driven1 is like a slave--a servant that serves only because the eye of his master is upon him1 and the lash of his wrath is uplifted to extort an unwilling service4 ,the slave works1 but he works as he is worked by the master4 ,so1 with those who serve in your condition4 ,it is not you1 but your master who works you1 that is entitled to the reward4 ,he employs you as a mechanic would his tools2 and yet1 who would say1 the tool should receive a reward for its use8 ,c4 ,this is a new doctrine4 ,i see you sap the foundation of all fear4 ,t4 ,i would sap the foundation of all ignorance1 because ignorance is the cause of all fear4 ,remove ignorance1 and all fear ceases4 ,it never was a virtue4 ,minds have operated to make minds fear4 ,they have sought to make them fear what they did not fear themselves4 ,they have represented ,god1 and even spirits1 as objects of fear4 ,and they have lashed their superstitious victims into a servitude as degrading as it was destructive1 as humiliating as it was ruinous to the welfare of mind4 ,when ignorance is superseded by wisdom1 freedom will permit minds to share in the work of their hands2 but1 so long as mind is in bondage through fear1 and works only as it is worked1 the reward1 whatever it may be1 should be given to him who controls4 ,the master1 and not the servant1 does the work1 and does it as he chooses1 and by the tools at his command4 ,c4 ,i would ask1 if mind ought not to fear ,god8 ,t4 ,how can a mind fear what it loves8 ,c4 ,it may fear to offend4 ,t4 ,it will not offend1 when right4 ,c4 ,but1 when it is liable to err1 it may fear4 ,t4 ,but it is not liable to err in what it knows1 and what is unknown ought not to create fear4 ,c4 ,why8 ,t4 ,because it is unknown4 ,most fears are of this description4 ,minds seldom fear real things4 ,c4 ,do not slaves fear their masters8 ,t4 ,not their masters1 but what their masters may do4 ,c4 ,is not the will of the master a reality8 ,t4 ,the will is well2 but the abuse of the will is ill4 ,slaves fear the abuse of power over them4 ,the abuse will not be feared1 when the reality of wisdom corrects it4 ,it will be corrected1 when slaves no longer fear their masters2 but so long as they fear1 they will be servants4 ,c4 ,then1 servants are to blame for their fears8 ,t4 ,i blame no mind1 it is not my prerogative to condemn4 ,but ,i may say1 when slaves cease to fear1 slavery is at an end4 ,the master can not coerce without fear1 nor can he make others do his bidding1 when they are disinclined4 ,fear1 then1 hath its bonds1 and those who generate fears contribute to enslave mind4 ,c4 ,does not ,god make mind fear8 ,t4 ,never4 ,c4 ,but minds fear ,god4 ,t4 ,minds fear what their conditions make them4 ,when ignorance overshadows the soul1 so that it can only see a twilight view of nature1 the mind is subject to the rule of ignorance4 ,that rule will correspond to the light which shines4 ,the whole reflected upon the vision at once1 would induce sight to be dazzled by the flood4 ,hence1 in the organization of mind1 as an individual1 the wisdom of ,god is manifest1 because what is natural1 is adapted to its condition1 and what is adapted to its condition1 is productive of enjoyment4 ,hence1 what is natural is free1 not being prohibited by law1 and what is free1 is not a monopoly4 ,in nature1 there is no law which justifies a monopoly of her gifts4 ,all things in her storehouse1 belong to a common family2 and each member may enjoy what is needful to enjoyment4 ,i have seen a monopoly of what nature has provided for the good of mind4 ,i have seen churches established upon the assumed right of holding the treasures of this and other spheres in their hands1 to dispense or withhold as the policy of worldly wisdom wished for its aggrandizement4 ,i have seen minds1 in this sphere1 overshadowed with the darkness of such idolatry and injustice2 and ,i have seen them bow down in terror1 and work in fear before a ,god1 whom heathens would reject for its supposed cruelty4 ,now1 have you not had fears of this description8 ,c4 ,i must acknowledge that ,i have4 ,t4 ,would you know the cause8 ,c4 ,you have laid the cause bare in your remarks4 ,t4 ,how long will you tarry here in this midnight of wrong8 ,c4 ,till ,i can be released4 ,t4 ,will you be free8 ,c4 ,if ,i can4 ,t4 ,there is no wrong whence ,i go4 ,will you follow me8 ,c4 ,i will try2 but ,i know not where you will lead me4 ,t4 ,i will lead you where the weary find rest1 and the light hath no darkness4 ,but when you reach the door of the temple1 ,i will bid you wait till ,i gain permission to introduce you4 ,c4 ,suppose permission should be denied4 ,t4 ,suppositions never enter there4 ,c4 ,what6 no one allowed to suppose a question8 ,that must be a tyranny unknown to me4 ,t4 ,they will not suppose1 because the subject of a supposition is known without it4 ,there is no need of a supposition1 when wisdom discloses the fact4 ,all suppositions admit of two sides4 ,they admit of doubt and fear4 ,but where knowledge reigns1 where light shines1 and wisdom controls1 all are of one mind4 ,hence1 my mind is as all the rest1 who work with me in the temple4 ,if we were divided1 the work would fall1 because of its disagreement4 ,and ,i wish you to understand1 that all the work is prepared by one rule1 and1 therefore1 they who work by that rule1 must make their works agree4 ,in the circle to which you belong1 ,i find discord and wrangling4 ,it is because the workmen have different rules4 ,one works by one rule1 and another by a different rule4 ,when they bring their works together1 they disagree4 ,do you know the reason8 ,c4 ,i see the reason4 ,t4 ,would you avoid the disagreement8 ,c4 ,i would have my work useful4 ,t4 ,you see that no work can be useful1 which is not practical4 ,the works which disagree1 can not be made practical1 because of their difference4 ,one opposes the other4 ,wrangling ensues2 wretchedness is promoted2 good is despised2 the law of harmony is disregarded2 and wisdom is set at naught4 ,the whole wrangling is wrong1 and he who encourages it by precept or example1 is a patron of the wrong4 ,c4 ,was not your presence an encouragement to wrangling1 when you came to see me8 ,t4 ,i came to correct1 not to support1 wrangling4 ,c4 ,but while you were a witness1 did not your presence support it8 ,t4 ,no3 checked it4 ,had ,i not succeeded1 ,i should have retired4 ,c4 ,i will say1 no mind should tarry to witness an evil1 it has no wisdom to correct4 ,better leave the evil to consume itself1 than throw yourself into the fire to be injured with the flames4 ,c4 ,but some one must make the sacrifice1 or there will be no deliverance4 ,t4 ,sacrifices and burnt offerings1 which do no good1 are inconsistent with justice4 ,there is a time1 when mind may aid minds1 and there is a time1 when it can not4 ,the time to aid is when good can be done1 and the time not to aid is when aid will be refused4 ,let no mind offer aid without good1 or withhold it when needed4 ,the need must be realized1 or it will be rejected4 ,i have heard minds refuse1 because they scorned to be a debtor to any one4 ,they would boast of their independence1 when their independence was subservience to educational wrongs4 ,i have heard them decry against slavery1 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 heaven1 without the requisite modesty to admit their superiors to an equal condition4 ,i have seen the land of freedom1 the home of the free2 but ,i never knew wisdom to rule where disorder and wrong overcame the harmony of goodness and peace4 ,c4 ,verily1 you make wrangling the worst of all vices4 ,t4 ,what is greater8 ,c4 ,the wrong of injustice4 ,t4 ,the wrong of wrangling is the wrong of injustice4 ,the mind that wrangles1 abuses itself1 and degrades its associates4 ,the mind is known by the circle it sustains4 ,my mission is to destroy the wrangling2 but you know1 that many minds love what is disagreeable to others4 ,they love strife4 ,they hate peace4 ,they love happiness1 but their folly disappoints them4 ,this is the condition of your circle4 ,they wrangle not about what they know1 but concerning what they do not know4 ,and yet ,i would not wrangle with them1 concerning what ,i know1 because it is wrong1 and what is wrong can not do good4 ,c4 ,i will wrangle no more4 ,i see a light advancing4 ,who comes with the stream of radiant glory beaming on his brow8 ,t4 ,it is my friend ,william4 ,he has a message for you4 ,you may answer him when he speaks1 and as he speaks4 ,w4 ,thy friend will wrangle no more4 ,let him come with us1 and we will do him good4 ,art thou ready1 friend8 ,c4 ,i am ready4 ,w4 ,hast thou realized the wisdom thou hast heard8 ,c4 ,i have heard what has done me good4 ,w4 ,thy work is not done4 ,cast thou square thy life by the rule ,i give thee8 ,c4 ,what is the rule8 ,w4 ,when thou findest wisdom to aid thee1 wilt thou renew thy strength1 and soar above the groveling disputes1 which thy circle have cherished8 ,c4 ,i feel no desire to wrangle with mind4 ,w4 ,hast thou a desire to obey the wisdom thou hast learned from thy servant1 who has instructed thee8 ,c4 ,i will not disobey what contributes to my enjoyment4 ,w4 ,that is the law of harmony4 ,no harmony can exist where law is disregarded4 ,the circle into whose presence thou wilt soon be introduced1 will aid thee in thy progress to ineffable joy4 ,but no mind can gain admittance there1 who will adhere to a wrong1 because the wrong weakens the enjoyment of his brethren4 ,thou mayest now follow us1 and wait at the door1 till the banner returns2 and ,thomas1 whom we call ,contentment1 announces thy welcome4 ,c4 ,i will follow thee whither thou goest4 ,the morality of the circle was made known unto him1 and the master said1 8,we hail thee as ,welcome4 ,hereafter such will be thy name1 except when thou wishest to converse with thy former associates1 to reclaim them from their wrongs4 ,then1 thou wilt make thyself known unto them by thy former name4 ,and when thou desirest to go unto them1 thou wilt take with thee this white stone1 with thy new name written therein1 which no man knoweth but thee and thy associates in this circle40 ,,chapter ,x4 ,,progress ,,from ,,the ,,fourth ,,to ,,the ,,seventh ,,circle4 ,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--,predictions1 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 circle1 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 sphere1 and how it would be received--,the serpent to be destroyed--,evils to be overcome by wisdom4 ,i was next commissioned to visit a work in the advancement of my own mind4 ,there came to us a spirit1 who said1 8,the glory of this tabernacle is dim4 ,would this society go with me1 and see a more excellent glory80 8,we have no fears of progress10 said the commander4 ,s4 ,the progress you have made is well1 but ,i am delegated by a circle you have not seen1 to welcome you to a wisdom1 which reflects itself upon the dome of your temple4 ,c4 ,we are ready to be improved1 as to improve others4 ,s4 ,i know your readiness to advance1 and1 as you have signified your wish1 you will walk with me to a scene more magnificent than what adorns this mansion4 ,the whole company within this temple1 will form a circle above this temple2 and the seraphim will sing a song of redemption4 ,when the song is sung1 the circle will say1 8,hallelujah1 the ,lord ,god1 ,omnipotent reigneth40 ,i was in the midst of the circle1 when the seraphim struck the soft notes of peace1 and my heart melted within me4 ,the melody of the song was indescribably sweet1 and the words were distinct and clear4 ,the wisdom of heaven seemed more beautiful1 and the day of salvation opened upon my sight4 ,i felt no despondency within me1 for the clearness of that mild sky unfolded a glory1 that made the former glory appear dark and unwelcome4 ,i was not unwilling to advance with my companions1 and no discord was heard4 ,when the seraphim had ended its song1 the conductor inquired1 8,do all understand the meaning of the words you have heard80 8,i know what is the meaning10 said the commander4 ,s4 ,what is known need not be told1 except to those who know it not4 ,i will enjoin it upon you1 and your companions1 never to communicate to another what is known unto him1 lest he be weary with your society4 ,ask1 and you will receive2 seek1 and you will find2 knock1 and it shall be opened unto you2 so that he who asketh1 and he who seeketh1 shall not go away empty4 ,the wisdom of the circle1 into whose society you will shortly be introduced1 giveth to all who asketh1 and upbraideth not4 ,are you willing to do likewise8 ,c4 ,i am willing4 ,s4 ,you will1 then1 receive this pearl4 ,wear it in your bosom4 ,let its radiance beam in all your works4 ,let its lustre shine in your conversation4 ,and let its purity make you free from the taint of wrong4 ,this pearl is of great value4 ,it will save you from darkness4 ,it will chase away the gloom of error4 ,it will protect you from the weakness of doubt and fear4 ,you may let the circle view the pearl1 and1 when they have examined it1 ,i will proceed with you to the circle where each one will receive1 as it seemeth good to the ,worthy4 ,he will open a new page in the work of progress4 ,let all listen to his words1 and be faithful to obey the wisdom which he will give you4 ,i am now ready2 follow me4 ,we came to a world of eternal reality4 ,i entered within a sacred repository of wisdom1 where ,i saw minds renowned in history1 whose countenances reflected a light which illumined all who came near them4 ,the wide arch of heaven rung with song1 and waste places felt the genial influence of virtue4 ,before us were written in letters of gold the words1 8,worthy art thou to receive glory1 and honor1 and praise1 and power40 ,on the right were crowns at the feet of saints1 and on the left were gems of silver brightness1 linked with a chain of light4 ,these gems were so arranged as to represent in miniature the words1 8,poverty and riches embrace wisdom1 when one receives what the other gives40 ,near the entrance of this magnificent theater of wisdom1 rose a writing1 8,enter thou into the joy of wisdom40 ,beneath our feet were clouds of vapor1 on which the sun shone1 giving them a smiling appearance4 ,a vase of flowers stood in the center1 and near by it a well1 out of whose mouth came a gushing current of the water of life4 ,as we passed the well1 the ,worthy said1 8,this is the water that whosoever drinketh thereof shall never thirst1 but it shall be in him a fountain of water springing up into everlasting life4 ,drink freely40 ,the solemnity of the scene was heightened by the lessons we received from the ,worthy and his companions4 ,i heard attentively1 and will give as correct a report as the understanding of the reader will be able to appreciate4 ,i will not attempt to narrate all which was set before us1 since the simple relation would require a volume of itself2 but ,i propose to give a brief synopsis of the unfoldings of wisdom to our minds4 ,as we were within the theater of a circle1 whose countenances reflected such light1 that we were dazzled with the brilliancy thereof1 the ,worthy said2 8,this pool1 whose water is for the thirsty1 cometh from the throne of truth4 ,you have now a portion1 which never exhausts or wastes itself within you4 ,it is immortal to satisfy4 ,the current will not dry by using4 ,it is free as air4 ,nature is not poverty4 ,her wisdom reaches far above the mind in its soarings4 ,the pool comes up from the well of hope4 ,out of hope cometh reality4 ,hope never wrings sorrow from the mind4 ,zeal can not live without animation4 ,its worth no mind can fathom4 ,its everlasting flight is upward1 onward1 expanding with its expanse1 and rising with its strength4 ,the mind without hope1 is like a mourner without consolation1 like a ship without sail or rudder2 and when the water of life satiates the thirst of doubt and despair1 joy rides over the storm and the sea1 that dashes against the shore of eternity4 ,eternity hath no shore4 ,the immortal enters eternity when time ends4 ,the mind sees no shore4 ,days and nights are not4 ,time is not4 ,the calendar of months and days is no more4 ,all is eternity--eternity is all4 ,rest is work1 and work is rest4 ,the water is your strength1 and nature is your fountain4 ,nature supplies itself1 and what nature does1 is well done4 ,i need no wisdom she has not1 for her wisdom is the wisdom of the ,infinite4 ,deep is the fountain1 wide is the stream1 and high is the mountain1 whence cometh the pure philosophy of wisdom4 ,the wide creation shines with gems of infinite skill4 ,vast is the immensity of infinity4 ,stretch thy mind away from star to star1 from system to system1 from worlds to worlds1 and neither shore nor center rises before you4 ,god is there4 ,god is every where1 infinite1 eternal--the spirit1 whose life is the energy1 the power of the universe2 whose glory the good of the dependent2 and whose smile is in the sunshine and the shower1 working out the immutable love of his nature to bless the works he has made4 ,the north and the south1 the east and the west1 above and below1 wherever thought extends or not extends1 the mercy of ,god flows like the limpid current of life1 and yet you have come here to partake of the stream4 ,i would do likewise2 because here you may see its purity1 and relish its sweetness4 ,change has conformed your taste to the water1 and light has dispersed your doubts of its purity4 ,where darkness reigned1 fears were indulged2 and where fears were indulged1 your minds refused the beverage1 lest some ill should befall you4 ,now the fear is gone1 the hope is full2 and where hope is full1 the water will not be rejected4 ,water is life to the thirsty2 doubt is death1 because it forbids nature its wants4 ,pilgrims1 your souls have tested the life of water4 ,experience has tested its adaptation to your wants4 ,remembrance will save you from the snare of doubts4 ,hence1 the water springeth up in you forever4 8,pilgrims3 on your right are crowns at the feet of saints4 ,honor cometh not from power4 ,honor casts authority to rule others at your feet4 ,the crowns of tyrants must fall from their heads1 and no mind shall honor the head which wears them4 ,superiority hath no dwelling place in this circle4 ,equality reigns1 and is acknowledged4 ,no mind is ruler1 and no mind is ruled4 ,one law governs all1 and that law is love4 ,two minds can not think unlike1 because the thoughts of love must be one in all4 ,the crowns you see1 were the crowns we wore in our pilgrimage4 ,we were not all kings1 nor minds who wore an external crown2 but were all rulers over others4 ,we loved rule1 and despised submission4 ,we loved control over minds1 and have enjoyed it to our complete satisfaction4 ,i controlled no one by my crown1 but by my influence4 ,i saw mind needed control1 and1 not seeing the control of ,god1 ,i undertook to do his work4 ,i made laws and executed them as ,i pleased1 intending the good of those whom ,i controlled4 ,i gave to one a penny1 and to another more1 as ,i judged them worthy4 ,they were satisfied with their wages1 and did me honor4 ,my crown was not disgraced1 as ,i supposed1 because each mind1 whom ,i controlled1 received his reward4 ,i was well satisfied with my wisdom4 ,i wanted no more4 ,others of my companions ruled differently4 ,one ruled by fear1 and another by favor4 ,one ruled by threatenings1 and another by promises4 ,one ruled by poverty1 and another by riches4 ,all had their varied methods of controlling minds2 but none were more unworthy than those who attempted to control1 and succeeded1 by alarming the fears of the credulous with tales1 revolting to sympathy and degrading to ,deity4 ,they controlled with an iron arm the dupes of their miserable deception2 but their crowns now lie at their feet4 8,pilgrims3 you see a change4 ,you see that ignorance hath its votaries1 and1 so long as ignorance reigns1 kings will rule1 and subjects will tremble4 ,mind must learn wisdom to disarm tyrants4 ,it must see light to escape darkness4 ,it must experience freedom to hate bondage4 ,it must love right to forsake wrong4 ,it must progress in wisdom to loathe ignorance4 ,the change has come1 the light has appeared1 the day has dawned1 the bondage has vanished1 and the wrong is forsaken4 ,experience hath done her work4 ,mind works for mind1 good for good1 virtue for virtue1 knowledge for knowledge2 and equity and justice have trodden crowns under their feet1 and hurled the tyrant's scourge away forever4 8,you may turn to the left1 and there you see a chain of light1 linking gems1 and words are written4 ,poverty and riches dwell together in kings' houses4 ,he who rules is rich in power1 in the estimation of his subjects4 ,he is rich in goodly things1 and his position is envied by the ignorant4 ,he fares sumptuously1 and the ruled mourn at their inferiority4 ,poverty is lean and hungry there4 ,poverty tarries where wrong remains4 ,wrong remains1 where ignorance rules4 ,ignorance rules where wisdom is not regarded4 ,wisdom is not regarded where injustice and force make minds slaves to others' will4 ,equity and righteousness are shunned and despised1 law and harmony are violated1 and light reflects the poverty of riches1 and the wrongs of poverty4 ,the poor seek1 and he who seeketh findeth4 ,the rich seek only to be rich1 and their riches are not wisdom1 but empty1 vain toys that glitter in the eyes of fools1 and dazzle only to deceive the unwise4 ,the gems wear not the face of despair4 ,they are gems1 inwoven with light4 ,the gems represent minds1 and minds form words4 ,words are true to a mind who writes them4 ,poverty and riches embrace wisdom1 when riches are employed to relieve poverty4 ,they are wise only when used to do good4 ,no wisdom is seen in riches1 not controlled by wisdom4 ,love must see her children redeemed from want1 and where there is no want1 there is no poverty4 8,this circle is the circle of ,worthy4 ,it is a brotherhood of righteousness4 ,it has relinquished all authority to rule in the name of ,god4 ,it acknowledges ,god alone1 as the ruler of the universe4 ,it disclaims all other rulers1 and in the light of his countenance we walk1 dispensing the light we have received and seen to those who need4 ,thou art worthy to receive this glory1 because thou wilt freely give4 ,others are not permitted to receive it1 because they will not give as they receive4 ,the honor is well bestowed on you4 8,pilgrims3 you have now entered into the joy of your ,lord1 because the blight of wrong1 the mildew of neglect1 hath no surface on your minds4 ,rule is surrendered to ,god4 ,no authority rests in you to withhold when others need4 ,no sorrow will pass unrelieved1 and no fear sear the soul1 unmitigated4 ,all ignorance demands removal1 and he who serves his friend in need1 serves ,god4 ,the circle will now sing the song of the free1 when other minds will address you40 ,the song was sung1 but no words can describe its richness4 ,the poor were made rich1 and equality pervaded the immense multitude4 ,when the song was ended1 ,i heard a mind say1 8,i have the key of wisdom1 and ,i will now unlock the door of knowledge40 ,proceeding forward1 he addressed us as follows3 8,true greatness is goodness2 true wisdom is what will make the mind good4 ,i have seen power in the hands of weakness4 ,i have seen weakness mock at the voice of wisdom1 and cast her reproach at its votaries2 but the reproach rebounded on her own head4 ,i have seen mind pleading for mercy at the gate of poverty4 ,alas6 mistaken mind sought for bread where it was not1 and the heart languished in despair4 ,the voice of nature has been derided1 and the weakness of ignorance has assumed dominion4 ,poverty is wrong1 and wrong is poverty4 ,no good thing has poverty to bestow4 ,at its gate1 the hungry wait1 and wait to be disappointed4 ,i have sought1 but not found4 ,i have wondered at my misfortune1 and complained of the dealings of ,god4 ,i have seen no key to unlock the mystery1 and my soul has been disquieted within me4 ,but ,i sought for bread where it was not1 and for wisdom in a college of ignorance4 ,opinions were numerous1 and as grainless as husks4 ,faiths were not wanting in number or variety1 but no mind was satisfied therewith4 ,views of ,god were conflicting and contradictory1 and my mind was worn with the wrangling of unsettled controversy4 ,i sought for peace amid the turbulent waters1 but found only agitation and discontent4 ,i was as wild as the sea on which my bark floated1 without hope or moorings1 save the disputed and unsettled opinions of a dismal theology4 ,in my dreams of the future1 social good was never promised4 ,philanthropy was selfish1 and charity not a span long4 ,goodness dwelt in temples1 and virtue signified conformity to others' views4 ,parsimony was common law1 and beggars were common outlaws4 ,nature smiled then as now1 but ,i saw not the smile4 ,brotherhood was without children1 and conventional limits were drawn over the face of famishing souls4 ,imagination portrayed calamities1 and wrongs sustained the wrong4 8,pilgrims1 ,i have a key4 ,it will unlock the iron door1 and show you the secret of all this mischief and wrong4 ,it is a key of knowledge4 ,it is a key which closes the door of hope4 ,it bars the gate of joy4 ,it shuts the portal of salvation4 ,it wrongs the poor of bread4 ,it aggrandizes the indolent from the labor of the industrious4 ,it keeps mind away from its inheritance1 and secludes the riches of heirship4 ,i hold the key by which all this wrong and mischief has been done to mind1 and ,i propose to open the door for your personal inspection40 ,he opened the door1 and drew therefrom a book of seven seals4 ,he began to unloose the first seal1 when he said3 8,pilgrims3 ,the first seal of this book1 represents the first circle4 ,it will show you1 that all wisdom cometh to mind by successive degrees of development4 ,the mind in embryo1 hath no wisdom2 but when nature introduces mind into individualized being1 the individual mind breaks the first seal1 and wisdom is realized4 ,nature so orders1 by an immutable law1 that self-hood shall be sustained1 and therefore provides the mind with an innate and natural relish for such things as are adapted to its welfare4 ,it needs no compulsion1 or external force1 to induce a reception of those things which are congenial to its enjoyment4 ,whatever nature requires1 nature has provided4 ,the innate desire of the mind for sustenance1 harmonizes with the supply nature affords4 ,the nourishment is adapted to the condition1 and the condition to the nourishment4 ,self-hood is maintained by innate desire1 and innate desire is supplied by maternal condition4 ,the harmony of these conditions is essential to self-hood4 ,the mother supplies the wants of nature in her offspring1 never so much as suspecting that they should be disregarded4 ,the child partakes of nature's provision and realizes enjoyment4 ,these conditions of want and supply unfold the harmony of nature1 and should not be overlooked in other relations of mind4 8,the innate desire is the individual property of the possessor4 ,the supply is the maternal property1 and is wanted only to nourish offspring4 ,in this economy of nature1 the useless to one1 is the useful to the other4 ,and what is not needed by one1 is freely given to the other4 ,it is given because the want of the dependent requires it4 ,the want of the dependent is the only reason for the gift4 ,nature exacts the gift1 and self-hood receives the favor4 ,by the favor1 mutual affinities become strengthened1 and sympathy answers sympathy4 ,the law of ,god is observed1 and nature rewards obedience4 ,the self-hood of the dependent is made subservient to the love of the parent4 ,both act as nature demands1 and no wrong is done4 ,the good of the mother1 blesses the child1 and the blessing of the child is the blessing of herself1 and a disturbance of her love1 would be attended with anxiety and pain4 8,the second seal represents the second circle4 ,mind acts with mind4 ,the opening blossom is not the full blown flower4 ,the vase is wet with water4 ,nourishment is wanted to mature the circle4 ,the industry of other hands is required4 ,the second seal must be unloosed4 ,progress never stops in nature1 though1 sometimes1 it is obstructed4 ,mind sympathizes with mind4 ,the sympathy of mind with mind is wise4 ,it saves4 ,mind without sympathy could not enjoy society4 ,mind with it1 enjoys4 ,nature has not wronged mind by sympathy4 ,the sympathy of mind with mind corresponds with natural affinities4 ,mutual attractions never repulse each other4 ,they unite4 ,chemistry sustains the idea of mutual attractions4 ,philosophy reveals the mutual tendencies to sympathy of things which possess harmonious properties4 ,the wisdom of the second circle demonstrates the fact1 that one mind sympathizes with another4 ,but the mind acts as self-hood prompts4 ,mind acts as self-hood justifies4 ,self-hood justifies what is adapted to the enjoyment of self4 ,it condemns what is opposed to its own enjoyment4 ,thus1 its sympathy must be controlled with the wisdom it possesses4 ,self-hood consults what self-love approves4 ,it is limited4 ,the good of others will1 sometimes1 be consulted1 as when no loss to self is sustained4 ,it wills what will do self good1 what will gratify selfish wants4 ,no wisdom above its own wants1 shares in its counsels4 ,others' wrongs are disregarded1 because its benevolence is not sufficiently developed to aid the needy4 ,others' good is neglected1 because self-hood has not the love of brotherhood4 ,it is confined4 ,limit is established to its wisdom and benevolence4 ,it sees what self-hood discloses4 ,manhood is not unfolded4 ,the third seal is unbroken4 ,it acts within the circle of its wisdom4 ,it is a development of mind1 that needs to be developed4 ,it wrangles with others for self4 ,it flatters others for self4 ,it sympathizes with others for self4 ,it yields to others for self4 ,it neglects others for self4 ,it will not receive the wisdom of superiors1 because others1 with whom it sympathizes1 are opposed to new things4 ,it will not aid reform1 until reformed4 8,the third seal represents the third circle of mind4 ,it will open the soul to a greater wisdom and love4 ,it will do good without fear or favor4 ,it will show what mind should do for mind4 ,it will seek peace and pursue it4 ,but it is conservative4 ,it neglects1 oftentimes1 its own good4 ,it neglects1 sometimes1 the good of others4 ,i will unloose the seal4 ,the same good to others as to self4 ,the same degree of wisdom also4 ,the whole duty of this circle is considered as being embraced in doing by others1 as it would have others do by it4 ,the seal of wisdom and benevolence1 needs further development4 ,it has been the mission of minds1 ,i am now instructing to aid them4 ,success has attended your efforts1 and reform has been attained4 ,the whole duty of mind is not contained in doing by others as you would have others do unto you4 ,but the wisdom of the third seal goes no further4 ,it was wise to mind1 when it was unloosed4 ,it saw a new creation1 and the old vanished away4 ,it passed into disrepute4 ,it was respected by those who saw the opening wonder no more4 ,it was a new heaven1 and a new earth to mind1 emerging from the weakness of the second seal4 ,it was a freedom to mind1 which had served two masters1 hope and fear4 ,it was wisdom of superior worth to the ignorance of the second seal4 ,but the third seal was not the end of progress4 ,eternity will have no end4 ,mind will have no end4 ,time will have no end4 ,periods will end4 ,time is marked by periods4 ,day and night is a period4 ,circles are periods indefinite4 ,years are not known to you1 only as the reckoning of the rudimental condition4 ,night is as day4 ,circles are as periods of progress4 ,minds work as circles of wisdom in their degree control4 ,i have aided you where you will now instruct1 as you are instructed4 8,the fourth seal is now broken4 ,its condition is good to all4 ,it recognizes no enemies4 ,it never wrangles4 ,it will bless enemies4 ,your own experience was the criterion of truth4 ,fear and favor were powerless over you4 ,no wrong was where you labored1 but the wrong of less wisdom4 ,it was not wise to make others unhappy1 because you deemed unhappiness a recommendation to the favor of ,god4 ,it was not wise with what wretchedness required1 but harmonious with the eternal law of order and love4 ,it sought and relieved mind from the uncongenial elements of social wrong4 ,it was interested in the progress of mind1 and the social good of society4 ,it gave beauty for ashes1 and the garments of praise for the spirit of weariness4 ,it was wise in good things1 and shunned not the truth4 ,it was worthy of elevation to a higher circle1 for which cause the circle ,i am now addressing was advanced4 8,in the mysteries of the fifth seal1 ,i will now instruct this circle4 ,i will say1 no wisdom will govern you from beneath4 ,all rule is tyranny1 when wisdom inferior to your own controls4 ,it is usurpation4 ,nature never justifies the wrong of weakness4 ,it never palliates the wrong of controlling the wise by the weakness of the unwise4 ,superior wisdom must govern all conditions of mind1 to be harmonious with the law of progress4 ,when inferior wisdom controls the superior1 there is an obstruction of improvement4 ,mind is not then free4 ,it is in bondage4 ,the usurper has always reason to fear4 ,the wrong of usurpation can not go unrewarded4 ,the wisdom--principle must triumph4 ,when it triumphs1 arbitrary rule will not be endured4 ,hence1 no mind in this circle wears a crown4 ,they are at the feet of saints4 ,a saint can not wear a crown4 ,it would be wrong1 and what is wrong is inconsistent with the mind of a saint4 ,in all subordinate circles1 there are rulers1 and consequently wrongs4 ,though the fourth seal opened one mind1 so that what was the mind of one was the mind of all1 yet some were tenacious of titles of distinction4 ,they were indulged in them4 ,though they saw no wrong1 yet wrong is not right2 and what is not right should be avoided4 ,a title1 without signification1 is vain1 and what is vain is wrong4 ,true1 it was but the shadow of things before1 but shadows are the mirror of images4 ,the mirror of wrong should not be tolerated4 ,the image is not wise1 because it is the image of wrong4 ,having seen the wrong1 we should forsake it4 ,having proved the wrong1 it would be unwise to pursue it4 8,the wisdom of crowns1 is the wisdom of ignorance4 ,it supposes a superiority by inheritance1 and denies it by progress4 ,it plants the sovereignty of a whole nation in the wisdom of hereditary ignorance1 and breaks down a commendable aspiration for industry in progress4 ,it wastes treasures upon the indolent1 while the poor are robbed to support the unjust burden4 ,it monopolizes industry to satisfy ambition1 and wastes the bread of the hungry to gratify revenge4 ,it makes a tool of mind1 and then lashes it for its servitude4 ,it riots in authority1 and understands not its own weakness4 ,kings and crowns are inharmonious with wisdom and goodness4 ,it is as selfish to rule1 as it is weak to be ruled4 ,the one is tyranny1 and the other is slavery4 ,the one usurps what nature never conferred1 and the other submits because it is weak4 ,it will not govern without wisdom1 when mind reaches this circle4 ,indeed1 you will find that government is natural where all minds acquiesce in benevolence1 and wisely act to advance the happiness of all4 8,crowns imply a distinction4 ,no distinction exists here4 ,all are kings and priests unto ,god4 ,all are well governed1 because the love of ,god1 impartial and free as the sunshine1 dwells in all1 and that governs all4 ,it is self-government1 or the government of self by nature's inspiration of love4 ,no discord can enter here4 ,the voice of contention hath its bounds1 and selfishness its limits4 ,i have seen the angry howl of war4 ,i have seen the wrongs of strife4 ,i have wondered at the disturbance4 ,but ,i wonder no more4 ,the love of this circle was not in them4 ,the sympathies of congenial affinities were not in them4 ,the benevolence of smiling nature had not warmed their hearts4 ,the philanthropy of enlarged charity had not united the great brotherhood of mind4 ,there was ignorance of relationship1 and ignorance of the wisdom of righteousness4 ,these evils will not disturb mind1 subdued by the clear sunlight of truth4 ,social wisdom is the inheritance of goodness4 ,crowns crumble in dust1 and equity and justice walk over their fragments4 ,those only are worthy1 who make worth the height of their ambition4 ,the hireling is lord of himself1 when in the service of himself1 and the lord is a slave1 when he fears the revulsions of his rule4 ,poverty is worn by the mind whose work is wrong4 ,it is empty of good4 ,riches meet the exigency1 when divested of selfishness1 and disposed of for other's benefit4 ,poverty is made rich1 when the wisdom of reform relieves all want4 8,poverty and riches war with social enjoyment1 when uncontrolled by wisdom4 ,this circle is rich4 ,other circles have need4 ,the links of light1 which unite with wisdom1 and form that wonderful sentence on the left1 will remind this circle of the chain of sympathy which connects the rich with the poor4 ,the gems are minds4 ,all are not equally brilliant4 ,the darkness of wrong will not apologize for neglect4 ,the riches you share1 you will freely give2 and when the poor receive what you offer1 they will embrace wisdom4 ,poverty is relieved4 ,the poor are supplied4 ,they want no more4 ,the sympathies are gratified4 ,nature is obeyed4 ,god is honored4 ,ignorance is overcome4 ,evils are remedied4 ,social harmony is restored4 ,the golden chain of love breaks not in twain social joy4 ,the gem of obscurity wants no chafing to be seen and admired4 ,it wants only the covering of wrong to be removed to reveal its worth4 ,the wrong is ignorance4 ,it is the absence of light4 ,in the absence of light1 it has wandered in darkness4 ,neglect has permitted the darkness to linger4 ,when riches are withheld from those who need1 poverty reigns4 ,when poverty reigns1 the law of sympathy is denied4 ,when sympathy is denied1 the war of conflict rages4 ,when the conflict rages1 peace is expelled1 and with it1 the enjoyment of peace4 8,you see who wrongs himself4 ,you see who wrongs others4 ,they who withhold what others require4 ,you can not violate the law of nature with impunity4 ,you can not neglect others' good without injury to yourself4 ,you will aid all who need with the riches you possess4 ,you will recognize the chain that links all gems together4 ,you will understand1 that the union is immutable4 ,you will feel the shock which another receives4 ,the chain will convey the force to you4 ,the whole brotherhood1 from the highest to the lowest1 will feel it4 ,the light of this circle reveals but one family4 ,the likeness of ,god is immortal in each member4 ,the weak have claims upon the strong4 ,the poor have claims upon the rich4 ,they are in debt4 ,they owe all they have to the poor4 ,it is a just claim2 and when they have given the poor their dues1 all will become rich4 ,it is no robbery which makes all richer4 ,it is poverty which refuses what it does not want4 ,it is wrong to receive what will make you wretched1 or refuse what will make you happy4 ,it is right to receive what will do you good1 and wrong to reject it4 ,and you will not forget that the riches you receive1 are the riches of others4 ,they are given you to be given to others1 who are as you were4 8,enter into the joy of wisdom4 ,enter into the benevolence of ,god4 ,forsake not your brother in the day of need4 ,bless the enemy in your gates4 ,turn not a deaf ear to those minds1 who writhe in their own scorn4 ,visit the works of sin1 and lead the blind by a way they have not known4 ,correct those who need with the cord of sympathy1 and write the law of the ,lord upon their hearts4 ,do good to those who scorn your message and your mission2 and say1 #8,i am thy brother1 why persecutest thou me8' ,so1 will you enter into the wisdom of this circle of minds40 ,another mind said1 8,there is a work which must needs be done4 ,the rudimental condition needs improvement4 ,there will come a time when the spirits1 as they will call us1 can communicate with minds in the body4 ,i see a work of great magnitude1 which will be required of us4 ,this work requires a change in the social condition of such minds4 ,as society is now controlled1 poverty and riches are unequally distributed4 ,minds wrangle about the productions of earth4 ,they disown the relation of sympathy1 and their professions of love are nearly empty4 ,sincerity is devoid of active energy4 ,the forms of worship are forms of display4 ,pride governs the heart4 ,the poor are wronged4 ,the rich wrong themselves4 ,skill and craft oppress the former1 and luxury and extravagance injure the latter4 ,both are wronged of enjoyment4 ,the oppression of poverty should be corrected4 ,the indolence of riches should be vitalized with love4 ,society should be reconstructed2 industry should be encouraged2 love should supplant fear4 ,works should take the lead of words4 ,acts should speak for mind4 ,wrong should not tell her tale of woe4 ,purity should cleanse the impure4 ,the blind should see the righteousness of ,god4 ,the harmony of nature should be imitated4 ,nations are communities4 ,communities make nations4 ,social order should be established4 ,war should cease4 ,honesty should abound4 ,the love1 which we feel1 should inspire all minds4 8,but who will work the necessary change8 ,i see a change in the human condition approaching4 ,i see a mighty revolution in the organization of human society4 ,i see means which can accomplish the result4 ,there is a progress in the rudimental world4 ,the crowns of kings are growing old with mind4 ,reverence for human authority will not last forever4 ,the relics of other days1 are monuments of wrong4 ,the tide of progression will sweep into oblivion the injustice of tyranny4 ,the sun of truth will enlighten the nations of earth4 ,the glory of ,god shall be revealed1 and all flesh shall enjoy it together4 ,but1 until the change shall come1 no human wisdom can control the disorders of society4 ,efforts will be made by philanthropic minds1 to rectify the evils1 but without success4 ,organized communities will be established1 but the evil1 in some form1 will remain4 ,something more than a change of external conditions is required4 ,externals affect internals1 but the external should not control the internal4 ,the external is the stream1 the internal the fountain4 ,nature provides that the internal1 the fountain1 should control the external1 the effect4 ,not until the fountain becomes pure1 will the stream be worthy4 ,the wrongs of society1 are the manifestations of wisdom in embryo4 ,it is enshrouded in the darkness of other days4 ,the night of superstition is far spent4 ,the morning light of truth must break from this sphere4 ,the fountain of pure water must refresh the desolate earth4 ,the well of sympathy must flow freely1 to nourish the plants of immortal progress4 8,the first duty of this circle will be to make known the existence of mind1 in this sphere1 to the doubting of earth4 ,the wisdom of the circle will next be employed to abolish the errors of mind4 ,no sectarian organization will justify the revelation1 which this circle will disclose4 ,all will stand amazed at the wonder4 ,when the wonder subsides1 the condition of mind will be aided4 ,spirits will communicate a system of ethics1 adapted to the amelioration of human wrong4 ,it will be such as will melt the pure gold and remove the dross of corruption4 ,it will affect the fountain of works4 ,it will inspire the heart4 ,it will correct the mind4 ,it will remove the darkness4 ,it will chase away all fear4 ,it will banish all doubt4 ,it will fill the soul with good things4 ,it will enlarge the sympathy1 and strengthen the love of mind4 ,when the fountain becomes changed1 its issue will be pure4 ,when the issue becomes pure1 the poor will become rich4 ,when the poor become rich1 the equality of mind will be recognized4 ,when the equality of mind shall be recognized1 the evils of human society will be overcome4 ,nations will war no more4 ,brother will signify relation4 ,justice will be acknowledged4 ,communities will form nations1 and all nations one family4 ,then sympathy will unite1 and keep united the whole1 and the whole will strive to promote the good of the whole4 ,then1 the good of the whole will be regarded as the good of one1 and the good of one as the good of the whole4 ,selfishness will be extinguished by the wisdom of universal love and philanthropy4 8,the wide world will be the common inheritance of her children4 ,no wrangling about earth1 or its gold1 will be heard4 ,industry will be worth1 and gold will be as ashes4 ,the love of money will not exist1 and the love of wisdom will occupy its place4 ,no fraud will be practiced1 for no wrong will be indulged4 ,all motives to evil will be removed1 and the mind of one will be the mind of all4 ,corruption and deception will not be found1 for when mind knows the thoughts of mind1 the wrongs of corruption and deception will be seen no more4 ,you know that no wrongs can enter here4 ,no voice of unkindness mocks the wail of sorrow1 when the love of ,god fills the mind4 ,the miseries of earth will have no abiding place1 when the wisdom of ,god inspires all minds4 ,the ignorance of the first circle will not be known1 when the knowledge of good shall become universal4 ,passion and folly will not be indulged1 when reason and truth control all hearts4 ,but wisdom is developed by progress1 and truth by wise counsels4 ,the work of reform will soon commence4 ,the circles of heaven will improve the circles of earth4 ,wonders and signs will attend your labor4 ,they will be wonders to the ignorant1 but not to you4 ,the work will be commenced1 when the superstitions and wrongs of religionists shall yield to the voice of philosophy and reason4 ,one generation must pass away1 before the time will come4 ,they must pass from the rudimental to this sphere4 ,in that time1 venerated superstitions will be much discarded1 and human rights will be respected4 ,the work will commence in obscurity1 and mind will rise in glory4 ,ignorance will scorn the message1 and ridicule will be lavished upon the messengers4 ,time will bring a change4 ,professions will not monopolize the industry of the poor1 nor misers hold the key of plenty4 ,wealth shall unite with wisdom1 and poverty shall smile at the marriage4 ,christianity shall no longer be a mockery1 but its wisdom shall flow like a fountain of water over the world of mind4 ,dark sayings shall be illuminated1 and wayfaring mind shall lift up its voice in praise4 ,the homes of the willing shall become residences of angels1 and the disconsolate shall fear no evil4 ,the strong shall aid the weak1 and the days of mourning shall be ended4 8,i will now conduct this circle into the chamber of hope4 ,there came to me a messenger from the sixth circle4 ,he told me of things which will be no wrong to relate4 ,it was a prediction of future good4 ,you may follow me40 ,we followed him to the chamber of hope4 ,the messenger then appeared1 and said3 8,this is the circle of ,hope4 ,all who will receive1 and do the words of hope1 will hear my speech4 ,before me you see a great wonder4 ,it is the mountain of ,hope in the arm of ,god4 ,on your right1 you see the sun2 on your left1 the moon2 over your heads1 the stars2 beneath your feet1 the fifth circle2 and behind you1 a road4 ,this is the circle of prophecy4 ,here causes and their effects may be traced through successive generations1 and their results clearly demonstrated4 ,you will soon be addressed by a mind of this circle1 who will aid you to the desired wisdom4 ,he will relate what events will transpire in the progress of truth and wisdom1 in the development of rudimental minds40 ,a mind soon commenced by saying3 8,pilgrims of hope1 the mind who hopes will realize4 ,hope can not be entertained for things which are not4 ,it is the reality which gives birth to hope4 ,the reality is shadowed on the mind with such evidences as conditions will allow4 ,hope is expectation of good4 ,mind will sometimes limit hope4 ,it will fix times and seasons for the hope of good1 to be realized4 ,the darkness of ignorance suffers temporary disappointment4 ,hope will prophecy truthfully4 ,wisdom sees the thing hoped for4 ,the mind intuitively anticipates good4 ,its nature is full of promise4 ,its conditions sometimes create doubt and despair2 but1 unobstructed in its exercise1 it hopes forever4 ,we are not without hope4 ,we will say1 no mind can exist without hope4 ,it is nature4 ,it is the law of mind immutably established to hope4 ,mind will hope1 and no condition1 in any department of the universe1 can exclude all hope4 ,it may be dim4 ,the dense darkness of low circles admits only an occasional ray to penetrate the dismal cell of ignorance4 ,the mind of superior circles admits a greater number4 ,this circle sees what other circles hope for4 ,the joy of our minds is the anticipation of good in them4 ,they walk by faith1 and we by sight1 concerning the good they expect4 ,it is a good which the reality transfers to them through the intervening circles4 ,each circle conveys a lesser light1 until the last receives a feeble ray2 so you will see the fulness of hope1 as measured to lower circles1 actual realities here4 ,you will see the wonder of wisdom revealed in the economy of hope4 ,minds uncultivated hope in a less degree1 than minds of wisdom4 ,the rudimental condition shares in the joy of hope1 proportioned to the wisdom of its condition4 ,in one circle1 it is but a ray2 in another1 it grows brighter2 in a third1 it is glorious2 and1 in the fourth1 it is more glorious4 ,but what these circles hope for1 even in the highest exultation of anticipated good1 is as much less than the reality1 as light is more glorious than darkness2 ,i will say as the sun is more glorious than the stars4 8,the sun reflects rays of light4 ,it is the orb of light4 ,its rays touch the palace of kings and the wigwam of barbarians4 ,it gives light to the rich and the poor1 the wise and the unwise1 to the free and the slave1 to the enlightened and the ignorant1 to all nations and all countries1 and moons and stars in nature's unmeasured expanse4 ,it gives what will bless1 and make happy2 unasked1 its rays illumine1 and banish the darkness of night4 ,the day is not partial4 ,the day is wisdom--a blessing to the world4 ,it is not a special or partial blessing2 but it is a blessing in harmony with the law of ,god4 ,it is a blessing unstinted and measureless4 ,the sun is the work of ,god4 ,it is his wisdom which made it4 ,it is his love which has ordained the sun to give light to all4 ,it is his power which formed the sun for the good of mind4 ,all things which he has made1 are adapted to good4 ,the mind which sees the sun1 as a work of ,god1 and the rays blessing all things1 may hope for good4 ,he who has made the sun a blessing1 may make want satisfied with reality4 ,the sun gives hope4 ,it is without stint in its favors4 ,so1 is the wisdom of ,god manifest in the natural world4 ,he is wise4 ,his works are wise4 ,all things are made in wisdom4 ,ignorance may mock at blessings1 but nature offers no contradiction4 ,folly may scorn the lesson1 but hope expels the scorn4 ,superstition may have her admirers1 but reason fills the soul with confidence4 ,would mind know ,god1 it should study his works4 ,the dreams of midnight may conflict with the stern realities of nature1 but they are dreams without hope4 ,the wild vagaries of uninstructed mind may mislead the weak1 but the voice of nature speaks the language of love4 ,bigotry may frown upon free inquiry1 but the smile of wisdom is more congenial to mind than the envy of the miserable4 ,i will see the sun1 though doubters may challenge my sight4 ,i will gaze upon its blessings1 though bigots may call it sacrilegious4 ,i will admire nature1 though crowns crumble1 and steeples fall4 ,i will gaze on the works of ,god1 though opinions falter and rites perish4 ,the wide world is my home1 though chains and prisons1 frowns and fears1 mark the circle of those who defy a creed that abolishes neither4 ,the time will come when the chains will be melted1 the prisons demolished1 the frowns made smiles1 and the fears overcome with hope4 ,when the sun1 in yonder smiling heavens1 is taken as the work of ,god1 and nature is acknowledged to be the standard of righteousness1 the hope of the soul will rise above the misty darkness of sensuality and wrong4 ,the sun is emblematical of nature in the profusion of her blessings4 ,adaptation is seen in the economy of all nature4 ,mind needs light1 and light is not withheld4 ,light needs mind1 otherwise it would be vain4 ,so1 with the moon4 ,it imparts what it has received4 ,it gives to bless4 ,it meets the wants of mind4 ,on the right and on the left1 above and below1 all things are adapted to their respective conditions4 ,the stars reflect the mighty power of ,god4 ,they shine4 ,they give light4 ,they bless1 and curse not4 ,they do good1 and not evil4 ,they minister to the wants of mind4 ,they rest not in their love4 ,they are full of good4 ,wants are strangers there4 ,the wisdom of ,god will lead you to the full enjoyment of all that hope can embrace2 and1 in due time1 the wonders of other globes will be opened to you1 and to me1 and to all who will journey to them4 ,this circle will hear the instruction of another mind1 and listen attentively to the words of ,hope which will inspire you with the promise of good1 yet concealed from your vision40 8,pilgrims3 in the progress of mind1 there is an extension of the vision4 ,far in the distance1 development discloses the reality of things1 which mind has hoped for4 ,the seers of other days were aided by this circle4 ,things were revealed1 which have come to pass1 and which will take place4 ,the windows of the future were thrown open1 and prophets saw the truth4 ,the sight was extended through successive changes to successive results4 ,the intervening links of cause and effect1 being omitted in the history1 have answered the purpose of superstitious veneration1 and worked the circles for whose benefit they were intended into awe and subjection4 ,but the time is approaching when the philosophy of prophecy will be understood1 and appreciated4 ,the degree of wisdom1 essential to endow mind to clearly perceive the future condition of themselves or others1 appertains to this circle4 8,the mind who inspires the seer1 merely informs him of the fact1 which is intended to be effected4 ,it is a fact which must be in harmony with causes1 and the causes are surveyed to the result4 ,the seers merely announced the fact4 ,they announced what the mind1 who inspired them1 impressed them to relate4 ,the mind of this circle is one mind4 ,hence1 the mind who inspires of this circle1 inspires the will of all who belong to it4 ,the resolve of one1 is the resolve of all4 ,as all resolve1 so one inspires4 ,when a work is resolved upon1 the whole power of this circle is brought into requisition to do it4 ,the labor is calculated with mathematical exactness4 ,all the obstructions are surveyed1 and all the advantages canvassed4 ,when the result has been determined by a wisdom that can not err1 the mind may inspire1 or impress the reality upon those who have not the sagacity or wisdom to see it otherwise4 ,it is to them1 in their condition of ignorance1 a subject of hope4 ,in like manner1 when the workings of nature are traced in their mysterious windings1 and the complex conditions of cause and effect are understood1 the results of the same may be determined in wisdom4 ,this determination is also the result of causes1 immutable as mathematical demonstrations4 ,therefore1 the seers of old were inspired by the wisdom of a circle1 capable of determining results of causes1 with the same unerring precision as the mathematician calculates the time and duration of an eclipse1 or the appearance and disappearance of a comet4 ,the whole result must be infallibly correct4 ,the science of mathematics is the science of this circle4 ,euclid has given rules4 ,nature divulges more4 ,the former are well4 ,the latter are better4 ,the former were true to nature2 but the science was not perfectly understood only in degree4 ,the latter comprises the infinite1 the former the finite4 ,all development is progress4 ,it is the accumulation of facts in the mind4 ,it is the power of wisdom4 8,when the mathematician predicts an eclipse1 or any wonderful phenomena in the material world1 the prediction does not make the fact1 but the fact is discovered by mathematical calculation4 ,all causes and their effects are considered1 as well as the uniform and invariable laws of nature4 ,the result is sure4 ,demonstrations have prepared the mind to calculate the movements of orbs1 and the relation which they sustain to each other4 ,in like manner1 an extended knowledge permits a mind to calculate the movements of planets1 and suns1 and stars of other systems4 ,and1 when the mind is sufficiently developed1 it can calculate the movement of mind4 ,it can survey the influences which control it1 and calculate the wisdom which will be required to produce a desirable result1 or avoid an impending calamity4 8,minds are stars in this system of nature4 ,they differ in wisdom1 power1 and glory4 ,the wisdom of the fifth circle is less than the sixth4 ,the sixth seal unveils the future with the exactness of demonstration4 ,it unlocks the mystery of prophecy4 ,it makes hope a wisdom of fact4 ,it discloses the reality of the thing sought4 ,it opens a world of coming events1 and saves the mind from all uncertainty4 ,it corrects the wisdom1 which makes the natural supernatural4 ,there is nothing above nature but ,god4 ,he is supreme4 ,nature is his work1 and it is the natural work of his wisdom and power4 ,mind is the work of ,god4 ,it is a star amid other stars4 ,it is a sun amid other suns4 ,it is subject to law1 as are planets and stars4 ,it is moved by laws4 ,attraction and repulsion control it4 ,like and dislike exert an influence4 ,when the condition of mind is understood1 and the amount of wisdom is possessed by another mind to calculate the power of attraction and repulsion necessary to produce a result1 its position may be defined1 and its movements determined for successive generations4 ,the weight of attraction is not the same in all materials1 and therefore1 allowances must be made for the difference4 ,one mind may be very empty1 and consequently light1 when compared with another4 ,the force of attraction will accordingly be less4 ,it weighs less than more solid materials4 ,the lower the circle1 the less it weighs2 because it is empty of wisdom1 or contains but a small fraction4 ,attractive forces may be estimated by the distance between them1 and the weight of those forces4 ,when mind is attracted by mind1 it is because of the power which one exerts over the other4 ,the influence is proportioned to the weight4 ,the heavier body must control the lighter4 ,the lighter can not govern the heavier4 ,attraction is with the most weight4 ,that weight is wisdom4 ,consequently1 the wisest attract the less wise2 and it never can happen1 that the less wise can govern the wise by attraction4 ,hence1 in the philosophy of nature1 two bodies unlike each other1 repel each other4 ,they separate by natural law1 as they unite by natural law4 ,the wisdom of this law is to avoid unlike associations4 ,the minds unlike separate by the law of repulsion1 and there must be a violation of the law to keep them together4 ,so1 with minds of like affinities4 ,the weight of attraction unites the two1 and they can not be disunited without a disturbance of the law which holds them together4 8,hence1 you will see the reason why minds in this sphere are attracted to a higher sphere1 as we have been attracted to this4 ,the weight of wisdom is far removed from earth4 ,as mind ascends from earth1 so attraction grows stronger1 and hurries it along with greater rapidity4 ,but minds in the rudimental condition1 being far removed from the source of wisdom1 are influenced in a less degree than those of higher circles4 ,but1 as they are attracted by wisdom1 it must be upward4 ,no forces attract downward but gross and impure4 ,the downward force is repulsion4 ,it is not wisdom4 ,hence1 folly and ignorance are attracted by folly and ignorance1 and1 when thus attracted1 the wretchedness of mind is severe4 ,never will the wisdom of the wise be attracted with the folly of the unwise4 8,there will arise a work which will engage the wisdom of this circle4 ,minds in the rudimental condition1 will soon see a light from this sphere4 ,they will hear a voice from heaven4 ,messengers from this circle will be employed to attract mind upward4 ,they will see who can be influenced by their presence4 ,affinities1 approximating to this circle1 will be chosen as instruments of a great reform4 ,those who will be uninfluenced by the gross works of darkness1 will receive the light of superior wisdom4 ,those who love the world of gold and silver1 and are under the control of sensuality and tyranny1 will abide the time of visitation1 and seek their content in things that perish with the using2 but the independent and candid1 the honest and true1 will rise upward in the resurrection of the just1 and become partakers of an inheritance that fadeth not away4 ,when that time comes1 and come it will1 the reform of the rudimental condition will be renewed with unabating energy2 and old systems of wrong and wretchedness will vanish away4 ,all circles in this sphere1 capable of developing the rudimental mind1 will aid in the work4 ,you will be controlled as wisdom shall direct1 and meet the evils of human society with a courage that never falters4 ,hope will be imparted to the despondent1 and confidence to the fearful4 ,all devoid of understanding will revile you1 and many will turn a deaf ear to the voice of wisdom4 ,but some will receive the word with gladness1 and others with fear4 ,the day will open upon mind the reality of heaven4 ,the day will unlock the mystery of revelation1 and give hope to all nations4 ,the miracles of former ages will return1 and return to be understood4 ,human opinions and creeds will melt in the sunshine of truth1 and whole nations rise up in progress1 and call you blessed4 ,as free as the light of the sun will the wisdom of heaven smile upon mind2 and the smile will subdue the wretchedness of ignorance and folly4 8,pilgrims3 you have received the promise4 ,hope1 without fear1 will grow brighter and brighter1 in this circle4 ,you will receive wisdom1 day by day1 until the seventh seal shall be unloosed4 ,then1 the work of reform will be commenced in wisdom1 among the inhabitants of the earth40 ,when he had concluded his speech1 ,i desired to be informed in regard to the mathematical calculation of future events1 and the rules by which such events are determined2 when another mind responded3 8,mathematical rules are the rules of nature2 or1 as you will understand1 the laws of nature4 ,the laws of nature control all things4 ,mind and matter1 gross and fine1 are subject to laws4 ,in harmony with these laws1 are cause and effect4 ,when a cause produces an effect1 the effect becomes a cause of another effect4 ,thus1 effects are causes1 and causes are the effects of other causes4 ,but no effect will be inharmonious with the cause4 ,the likeness of the one will be found in the other4 ,when a cause transfers itself into an effect1 or is productive of an effect1 it will be as nature has designed1 the true likeness of the cause4 ,all variations are the result of combined causes1 varying in their effects the modification1 in the proportion of the power which each cause respectively exerts4 ,hence1 by tracing one cause in its productions1 and other causes in their productions1 until the whole are mathematically balanced at any given period1 the result will be mathematically demonstrated4 ,there can not be two results at variance1 when the law of cause and effect are understood and observed in the calculation4 ,one1 and only one conclusion can be obtained by this process of investigation40 ,t4 ,may not unseen causes disturb the result by their modifications8 8,causes differing essentially1 will be repelled1 whether seen or unseen4 ,mind can not be affected by remote affinities4 ,the near affinities must control4 ,antagonistical elements can not control one another4 ,they repulse2 and whatever is repulsive1 has no influence to change4 ,the wisdom of the wise must be controlled by the wisdom of the wiser2 because folly is repulsive1 and only excites disgust and pity4 ,by ascertaining the ratio of their progress1 which is governed by an immutable law1 and the future development of their minds may be determined at a given period2 and what may be determined in regard to one mind1 may be in regard to all1 when the condition of all is understood4 ,hence1 the aggregate result must be proportionate to the aggregate of the present condition in the ratio of development1 as established by an immutable law controlling the development4 ,when the seventh seal is unloosed1 a complete and perfect survey of the aggregate condition of mind1 having an influence on the rudimental condition1 will be open to your inspection4 ,and as all the influence of that seal comes through this circle to reach the rudimental condition1 so we know the amount and extent of that influence1 and are1 therefore1 able to make our calculations with the exactness of demonstration4 ,prophecy is not supernatural1 but as natural as the calculation by numbers4 ,it is a well ascertained fact1 that numbers are just4 ,justice is the principle which governs all arithmetical and mathematical rules4 ,this principle can not be invalidated4 ,it is true2 and because it is true1 there can be no conflicting results4 ,from aggregate conditions1 and the ratio of progress made by those conditions1 a result is always attainable for any given period40 ,we were then made acquainted with the principle by which communications from the second to the rudimental sphere might be made4 ,this principle was known in an early period of the world4 ,prophets and sages1 poets and philosophers1 have enjoyed1 in nearly every century1 the advantage of inspiration1 although in some ages in so moderate a degree1 as to be almost or quite imperceptible to the subject4 ,inspiration is the influx of spirit impressions4 ,when these impressions could not be made by spirits1 in consequence of the positive condition of mind1 manifestations have been made4 ,belshazzar1 being positive1 could not be impressed by spirits2 and the result shows that spirits made an impression of a fact on his mind1 by writing on a wall1 through the interpretation of a successful medium4 ,daniel could not have interpreted the writing1 had it not been impressed upon him4 ,the impression was so distinctly made upon his mind1 that he could not avoid its recital4 ,this established the confidence of the people in the truthfulness of his predictions4 ,they were truthful1 not because he was more wise than many others1 but because he was impressed by those who were of this sphere4 ,but when inspiration comes from any mind below the sixth circle1 it should be regarded with caution1 so far as the prediction of future events is concerned4 ,i will say1 it should be regarded as an opinion of the mind who communicates4 ,that opinion may be correct1 or incorrect4 ,and this is the reason1 why inferior circles sometimes err1 and results show their errors4 ,it was not intended as a deception1 but as a probable fact4 ,it was opinion only4 ,spirits of the sixth circle predict facts1 and only facts4 ,they do not always inform the lower circles1 of all the facts within the chain of events1 but what they do predict is true1 and the prediction will be strictly verified4 8,the circle of prophecy is a circle of purity4 ,the refinement of mind qualifies it to see with less obscurity4 ,the wisdom of the pure will not be disappointed4 ,as all prophecy is the maturity of wisdom in degree1 so all purity is the result of this perfection4 ,mind in its development1 passes through successive degrees of refinement1 until it is qualified to understand things which1 in its infancy1 it could not comprehend4 ,the infancy of mind embraces limited views of nature4 ,the darkness of midnight surrounds the circle of its knowledge4 ,a wild and vacant waste of immensity brings no light1 because light is obscured by the grossness of perception2 ,i will say1 immensity is vacant to the mind in an unrefined condition4 ,it surveys only a small compass of wisdom4 ,the impurity of its condition predisposes it to judge according to the measure of itself4 ,it will not travel beyond its own circuit1 and is1 therefore1 compelled to render a decision compatible with its survey4 ,that survey is incomplete1 even within its prescribed limits1 because intervening obstacles cast their shadows over the vision4 ,the polar star is distrusted1 the magnet is rejected1 and the wild sea of wrong rages4 ,all is dark1 dreary night2 all is wretched1 hopeless confusion4 ,terror1 wild and dismal1 reigns in the empire of their minds4 ,nature seems a charnel house of corruption1 and the ruler a tyrant without mercy4 8,pilgrims3 the cause is apparent to you1 but not to them4 ,viewing the economy of nature through their distorted vision1 with their deceptive suspicions to mislead1 their ignorance to govern1 and their impurities to resist advancement1 it does not surprise you to find them actually forming gods after their own likeness1 and distributing justice according to their own measure4 ,they can only comprehend their own measure2 they can only weigh with their own weights2 and1 hence1 what they measure and what they weigh1 must not1 and will not1 exceed the standard which they have established4 ,all other conditions must yield to their views of right and wrong4 ,the pure and the impure are one or the other1 as their wisdom prescribes1 and prescribes by such rules as their wrongs have determined4 8,pilgrims3 nature has her laws4 ,when those laws are obeyed1 the impure will become pure4 ,this is nature2 shun evil1 and do good4 ,this is law1 and this is religion4 ,this is right1 and this right is pure in the wisdom of this circle4 ,you will1 also1 understand1 that to the impure all things are impure1 which disagree with their rules4 ,their rules are not your rules4 ,they would control nature2 you would be controlled by nature4 ,they would make war upon the laws of ,god2 you would acquiesce in their righteousness4 ,they would control all things2 you would be submissive to nature's decrees4 ,they would circumscribe the teachings of nature2 you would listen to her voice4 ,they would judge you2 but you would not judge them4 ,they would aspire to your joy2 but they have not the wisdom to reform that they might attain it4 ,they would dispute the truth1 because they have not the understanding to comprehend it4 ,they would reform from their errors1 but their rules are bars against reform4 ,they would have peace1 but they mock the voice that utters it4 ,they would be happy1 but happiness is misunderstood through want of experience4 ,they would be pure1 but purity is meaningless in the mouth of folly4 ,they would wrong no one1 but wrong is right to them4 ,such are the conditions of the impure and pure4 ,the wisdom of this circle will acknowledge no law but love1 no religion but goodness1 no worship but worth1 no ruler but ,god4 ,his praise will be in your song2 his wisdom in your devotions2 his truth in your minds2 and his reward in your works4 ,the union of your hearts will be immortal4 ,no wrong can mar your felicity1 no curse awe you into servitude2 for you are free1 in the dominion of the free1 to act1 and do1 and say1 what the laws of your mind require to make yourselves and others blest4 8,i will now give you an introduction to a mystery1 which will reveal a circle of surpassing loveliness1 outvieing all which you have heretofore seen4 ,it is the last seal of circles in this sphere4 ,i will ask1 ,will you follow me80 8,we will all40 8,then you may rise with me to the court of ,beauty40 ,the whole circle ascended1 and were introduced into a mansion resting on twenty-four pillars1 which were polished smooth as glass1 and over which stood the most wonderful mansion that my eyes had ever beheld4 ,on entering the mansion1 ,i saw a white throne1 and in front thereof were written the words1 8,purity1 ,perfection and ,bliss40 ,over the throne1 was written1 8,nature unfolded by revelation40 ,under it1 the words1 8,justice1 ,liberty1 ,peace40 ,on the right was a representation of a little child leading a lion1 and a wolf nursing a lamb4 ,on the left was a wounded serpent with a spike driven through his head1 and clinched in a rock4 ,beneath our feet were pillars of wisdom1 while over our heads the beauty of sweet minstrels appeared1 chanting1 8,welcome1 ye pilgrims1 with gladness we raise ,the song of the pure1 in anthems of praise2 ,for wisdom1 whose might sustains us in love1 ,calls you1 with nature1 to join us above40 ,the minstrels were near a white cloud1 and their countenances were expressive of great delight1 in the melody of their welcome song4 ,when they had concluded1 a great multitude1 which no mind could number1 were introduced4 ,the first mind that addressed us1 said3 8,the pillars1 on which this mansion rests1 are not disproportioned1 but harmonious and beautiful4 ,there are four and twenty4 ,they are ,justice1 ,honor1 ,integrity1 ,fortitude1 ,generosity1 ,mercy1 ,forbearance1 ,humility1 ,gratitude1 ,love1 ,peace1 ,order1 ,harmony1 ,wisdom1 ,progress1 ,truth1 ,power1 ,industry1 ,forgiveness1 ,holiness1 ,sobriety1 ,sincerity1 ,candor1 and ,veneration4 ,in these virtues you have no need that ,i instruct you4 ,they have elevated you1 and will sustain you1 while ,i unloose the seventh seal of wisdom1 and unfold the beauty contained in this mansion4 8,the white throne is not stained with blood4 ,no monarch sits thereon1 to rule with steel1 the residents of this mansion4 ,no tyrant sways the scepter of rule over us2 for ,justice will not suffer1 though thrones be vacant1 and rulers become equals4 ,the white throne has not been soiled by the usurper1 nor tarnished by cruelty4 ,it is a throne--a throne of power4 ,it is power in purity1 because love in perfection blesses every mind in need4 ,it is white as snow1 and the wrong of injustice makes no advance toward it4 ,it is a throne unseen by ignorance1 disdained by weakness1 and cherished and respected only by the pure in heart4 ,it is a throne of good1 and an emblem of the righteous decisions of wise minds4 8,your own minds are white thrones4 ,as you are now pure1 you can judge4 ,but no mind will judge you4 ,all judgment is with you4 ,each mind will judge itself1 and not another4 ,the judgment will be pure1 because purity resides in you4 ,the judgment will be right1 because it is the judgment of self4 ,you will decide upon your own works4 ,no other mind will assume to judge for you4 ,this is your work1 and what is your work does not belong to another4 ,judge no mind but self4 ,the throne is within you4 ,on that white throne determine your works4 ,it is your inalienable prerogative4 ,it belongs to no one else4 8,before the white throne1 are ,purity1 ,perfection1 and ,bliss4 ,they are before your minds4 ,in search of these things1 consider that nature is pure1 and the perfection and bliss1 after which you are seeking1 may be found in the adaptation of things to other things4 ,this is the law of mind4 ,it will not attain perfection and bliss1 without observing this law4 ,all things must harmonize to insure peace4 ,the ignorant are unhappy1 because they do not adapt their conditions and themselves to each other4 ,the surrounding circumstances control them against their happiness4 ,they allow others1 and even elect others1 to judge them1 and ignorantly acquiesce in their decision1 however unwise and unnatural may be their judgment4 ,those whom they elect to decide the right and wrong for them1 are often wholly ignorant of the conditions upon which nature suspends the harmony of cause and effect4 ,they are incompetent to render a righteous judgment1 because they do not understand what is right4 ,erring1 in regard to what is right1 they enter a judgment in error4 ,the error falls upon those whom they judge4 ,the whole is wrong4 ,no mind can surrender the judgment of itself into the hands of another1 without jeopardizing its own happiness4 ,it is this mistaken policy which has robbed humanity of its birth-right4 ,it has assented to a common error1 that no mind is capable of determining its own good1 without injustice to others3 or1 if capable1 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 others4 8,the perfection of this circle will harmonize with bliss4 ,the bliss of one is the bliss of all4 ,the purity of one is the purity of all4 ,the agreement of this circle is the wisdom of all4 ,each mind will be its own judge1 and perform its own work4 ,each mind will aid each4 ,that which is natural do2 and that which is unnatural you will not do4 ,you can not do wrong1 because you perceive that all wrong is a contradiction of nature1 and injurious to the doer4 ,you can not do wrong1 because you are incapacitated to wrong yourselves4 ,you can not do wrong1 because wrong is contrary to your judgment4 ,you will do right1 because right injures no one4 ,it is the judgment of ignorance which injures another4 ,it is the judgment of weakness which inflicts wrong for wrong1 and renders evil for evil4 ,none but oppressors will be cruel1 vindictive1 or unjust4 ,oppression is the power of folly4 ,it is the work of tyrants4 ,it is the wrong of ignorance4 ,governments are impure4 ,they compel the ignorant to do wrong4 ,they violate the laws of nature4 ,they impose burdens on the poor1 and grant favors to the rich4 ,they levy contributions on property to give honor to the indolent4 ,they make laws for the people to restrain the enjoyment of mind2 and they punish crimes1 which their laws have made1 without mercy4 ,they refuse instruction from heaven1 because heaven is not a monopoly adapted to their selfish wisdom4 8,they bow before a throne--a throne black as midnight4 ,they bow in darkness1 and receive the lash of oppression4 ,they bow in smiles1 and rise in tears4 ,there is a tyrant on the throne4 ,he judges evil good1 and good evil4 ,he is judge2 and he judges after his own heart4 ,alas6 the throne is impure4 ,the pool of wisdom has not been polluted with his infirmities4 ,nature will wash away the wrongs of ignorance4 ,experience will remove the cruelty of darkness4 ,progress will unveil the miseries of deception4 ,favoritism will not rob pauperism4 ,folly will not eclipse wisdom4 ,fear will not paralyze industry1 and wrong will not rule over right4 ,then1 purity will not center in profession without goodness1 nor perfection be a dead language in the throne of judgment4 8,pilgrims3 all bliss is the exercise of goodness4 ,love is the divinity of the universe4 ,hate is the hell of fools4 ,affection is the element of heaven4 ,sympathy is the law of nature4 ,ignorance is the mother of crime4 ,crime is the father of misery4 ,misery is hell--bliss is heaven4 ,show yourselves pure1 and heaven is within you4 ,show yourselves good1 and bliss will not forsake you4 ,show yourselves wise1 and purity will develop itself2 and1 when purity develops itself1 no evil can befall you4 ,the righteous shall fear no evil4 ,the pure shall see good4 ,the bliss of wisdom shall grow brighter and brighter1 forever4 8,pilgrims3 you will be required to develop great mysteries to the rudimental world4 ,nature must be unfolded to the ignorant4 ,the undeveloped mind must be expanded4 ,the angry waters of contention must be stilled4 ,the wild sea of disturbance must be calmed4 ,the midnight of deception must pass away4 ,the clear sunlight of nature must open the treasures of your path4 ,you will transmit the realities of this sphere to earth's inhabitants4 ,the mighty must overcome the weakness of infancy4 ,the strong must raise up the sorrowing1 the despondent1 and the wretched4 ,the wise must instruct the unwise2 and upon you will devolve the work of correcting the wrongs and errors of humanity4 ,the former days will return1 when1 through your instrumentality1 the wilderness of uncultivated mind shall arise in the strength of wisdom1 and nature smile with the song of redemption4 ,you must go to the boasted land of the free1 and publish the tidings of immortality4 ,you will not sound an alarm of danger1 but you will write the law of love in the hearts of the children of men4 ,you will inspire minds with hope1 and expel the darkness of the grave4 ,you will turn many from paths of folly1 and put the wisdom of nature in their souls4 ,you will reform many1 and the many will reform more1 until the nations of the earth shall seek peace1 and bliss find a residence in the temple of ,god4 ,you will meet no opposition you will not overcome1 nor will you tire in your labor1 until the poor shall be made rich1 and the wants of humanity shall become satisfied with the luxury of true blessedness4 8,there is a light which you will emit in your pathway1 that will cause pure minds to rejoice1 and the impure to tremble with fear4 ,preparatory to the dawning of that day upon the world below1 it will be your work to get your means in readiness1 so as to effectually accomplish the pleasure of ,god1 in the removal of wrong4 ,you will need wisdom1 adapted to the conditions of those whom you will instruct1 and adequate to the great ends of human development4 ,you will have means4 ,the means which nature affords are equal to every want4 ,there never can be a famine1 when every want is supplied4 ,the white throne of judgment will admit no error4 ,it is the throne of ,god1 of nature1 and of your own hearts4 ,it is within1 around1 above1 and below you4 ,from this throne you will dispense justice to the needy1 liberty to the captive1 and peace to the world4 ,you will go where need calls you1 and where you can do good4 ,you will not waste your strength in vain4 ,you will operate with great power1 when circumstances make it expedient4 ,you will show signs of your presence1 and the wisdom of the world will be humbled4 ,philosophers will be confounded1 and ignorance will mock1 but can not resist4 ,you will teach the little child how to control the lion that growls at the disclosure4 ,you will lead the strong man by an influence which he will not acknowledge4 ,he will not yield until the child commands4 ,the world of mind will not yield to the voice of nature1 until nature reveals her philosophy4 ,that world of mind is in its boasted strength a lion1 but the little child1 the weak things1 as they will call your manifestations1 will control the lion4 ,nature will arm the weak with wisdom1 to control a great multitude4 ,they will be strong1 and the lion will feel his weakness4 ,he will roar no more when the child touches his heart4 ,he will not harm1 nor be harmed1 when no want induces him to seek for blood4 ,the day will come1 when the wants of the lion will be satisfied without wrong4 ,the day will come1 when the wants of mind will be satisfied with good things4 ,the day will come1 when you will converse with the rudimental world1 as you do with each other4 ,the day will come1 when the wisdom of the two spheres will meet4 ,in that day you will rejoice1 because great good will be done4 ,in that day1 the invisible things of ,god will be clearly seen1 being manifest by the things which are made4 ,they will be manifest through you1 and minds will be inspired to write the things which they have seen4 ,the works of nature will not retrograde2 the progress of truth will onward move1 till one family1 and no more1 shall inhabit the earth4 ,that family shall be one1 and all nations shall unite in it4 ,the common ties of sympathy and justice shall be felt1 and neglect shall be no more known1 for all mind will be inspired with your love and peace4 8,the representation of a serpent fastened in the rock1 will show you1 that the subtlety and low sensuality of mind will be powerless against your efforts4 ,the serpent will not injure you1 nor retard by his energy the work committed to your hands4 ,indeed1 you know that none but such as hug the earth1 as this serpent represents1 can oppose the wisdom you will disclose4 ,they only who covet1 like creeping things1 the earth1 and who drag their bodies in a serpentine course along the road of human life1 will not look up to heaven for support and wisdom2 but you will not be overcome by their will2 for their ignorance is not unconquerable4 ,you will receive1 in due time1 all the instructions which will be necessary1 and enter upon your mission with alacrity4 ,but you may ask1 what may we do to get things in readiness8 ,you will now be instructed by another mind40 ,when he had concluded1 another mind said3 8,pilgrims3 the means requisite to success1 in your mission to the rudimental sphere1 are few and simple4 ,you will need wisdom and prudence4 ,you will require patience and perseverance4 ,with these qualities1 you will prosper in the work allotted you4 ,in the first place1 you will be wise to select such mediums as will do good1 and not conceal the facts which shall be made manifest4 ,you will select such as will be faithful in the work of revealing the truth4 ,you will select such as you can find who will not turn aside from the manifestations you will make1 because popular scorn shall be hissed at the philosophy you may teach4 ,you will select such as will not crawl serpent-like to gratify the low aspirations of a defunct religion1 or a brutal1 deceptive1 sensuality1 which will envy what it has not the industry or ambition to investigate1 and reduce to practice4 ,take such as you can find1 who will not bow to the dust1 because weakness is not able to stand erect1 and face the evils of misguided mind4 ,take such as will not disown heaven to gratify lust and earth4 ,take such as will not wrong your message by concealing it under a bushel4 ,take such as will do the work of revealment4 8,the mission will be commenced in about twenty-five years4 ,it will be opposed with great violence by religionists4 ,the superstitious will charge your work to evil spirits1 and the skeptical will not4 ,the condition of mind in the rudimental world1 will require a great many manifestations to improve it4 ,there will arise minds who will not believe the evidence of their own senses4 ,they will be moved1 and see things moved2 and1 when they see and know the facts1 they will seek to find some cause other than spirits1 which they will imagine have produced it4 ,they will be moved1 and say that they moved themselves4 ,they will be instructed1 and say that instruction is of themselves4 ,they will contrive every possible means to gainsay the facts4 ,they will attribute the manifestations to a cause1 which is not1 and never can be1 the real one4 ,they will say1 mind is conscious and unconscious4 ,they will contradict themselves4 ,no mind can be conscious and unconscious4 ,no mind can be moved1 and move itself4 ,no mind can do what you will do1 and not be conscious that it did it4 ,you will write what will be known and unknown to others4 ,they will say1 they thought it1 because you impressed the thought4 ,they will say1 they moved themselves1 because you moved them4 ,they will write what you impress1 and as you move them2 but they will say1 it was their impressions and not yours4 ,they will write what is not impressed or known to them1 and they will impute the writing to others in the body4 ,they will write without impressions1 and they will say1 it is electricity4 ,they will turn all evidence into imagination1 and then demand greater evidence from you4 8,such will be the condition of mind4 ,others will receive the evidence and progress in wisdom4 ,you will give to every mind all within your power2 but you will bear this message to mind3 ,that what may gratify idle curiosity1 is the work of idlers2 but what is necessary to develop mind1 is a candid investigation of the laws by which it is governed4 ,the wise will reform1 but the unwise will cavil1 because they can not control you4 ,you will write what will do good1 and when your message shall be discarded1 or your mission disputed1 you will go to such as will hear you1 and be benefited by your efforts to do good4 8,i shall now instruct you in regard to the serpent4 ,i shall give you1 spike and a sledge4 ,you will drive the spike through the head of the serpent1 and clinch it in a rock4 ,the serpent is the adversary of reform4 ,it is the deceiver of mind4 ,its path is secluded and vile4 ,it loathes progress4 ,it wishes the old den for its habitation4 ,it lurks among rocks1 and secludes itself in crevices4 ,it wants nothing new1 and bites to destroy4 ,the spike is truth4 ,take it2 use it2 for that which is evil1 it is good to control4 ,the evil is in mind4 ,the serpent lives only where evil reigns4 ,where evil reigns fix your weapon4 ,the evil is opposition to holiness2 it is opposition to good2 and when you fix your weapon of truth in the head of error and wrong1 let the mighty power of wisdom drive the spike through the head of the serpent1 that it may die a death without mourning4 8,the serpent is an emblem of earthly folly4 ,it is deceptive and vile4 ,it shuns the path of the wise and good4 ,it crawls noiselessly into the mind4 ,it bites the good of the soul4 ,it induces despair and shame4 ,it wins minds from rectitude and confidence4 ,it is not mind1 but the deceiver of mind4 ,its deceptions are practiced1 where its influence prevails4 ,its influence prevails where evils exist4 ,it is evil4 ,it is nothing but evil4 ,you will wrong no one by destroying it4 ,to destroy evil1 you will use the wisdom of this circle4 ,you will overcome the evils of ignorance4 ,but ignorance will war against the truth4 ,all the machinery of war will be brought against it4 ,the work will commence in a day of darkness1 and the morning light will dissipate the gloom of doubt4 ,the sadness of despair will vanish before the joy of eternal wisdom4 8,the rudimental world is afflicted with great evils4 ,these evils are in all the conditions of human society4 ,they enter into the composition of all human governments1 the religious institutions1 all classes of mind2 and science and philosophy1 as understood1 have not the power to correct them4 ,science and philosophy are corrupted with the errors and wrongs of ignorance4 ,the wisdom of this circle must displace those wrongs4 ,it must eradicate the woes1 and harmonize the antagonisms of mind4 ,the old forms of government must give place to new4 ,the new must give order and beauty1 purity and justice to universal mind4 ,it must correct the unhealthy current of wrong4 ,it must vitalize the soul of humanity with good4 ,it must remove the poison of the serpent from the hearts of men4 ,it must satisfy the wants of nature with nature's blessings4 ,it must overcome the wrongs of society with the rights of mankind4 ,these lights must be asserted and proclaimed1 until they shall be understood and appreciated1 obeyed and adopted1 as the rule of happiness4 8,then1 the dishonesty of mind will not hypocritically reverence what it practically denies4 ,then1 the votaries of creeds will not blush to be the friends of truth1 nor covet the wrongs of oppression to correct the natural convictions of free inquiry4 ,you will work a reform of long-standing abuses4 ,the stipendiaries of religious munificence will not oppose the voice which gives freedom1 and the old theories of exclusive prerogatives1 which subvert the equitable rights of universal humanity1 will be venerated no more4 ,there must be a great change in the social condition to remove the social evils of mind4 ,you will remove the barriers of progress1 by removing the fears which repel investigation4 ,the wrong of fear must be overcome4 ,the slave of tyrannical rule must be set free from his chains4 ,the mind must be taught to respect its own rights1 and disown the usurper's pretensions4 ,it must be taught that wisdom is not tyranny1 and that nature will not justify submission4 ,it must be taught the nature of its own powers1 and be inspired to respect its own competency to rule itself1 without the interposition of arbitrary force40 ,such is a brief synopsis of the instruction1 appertaining to our ingress into the seventh circle4 ,i shall1 hereafter1 allude to some other things1 which ,i do not1 at present see fit to disclose4 ,when the lectures were concluded1 ,i was impressed with the importance of commencing the work of reform among the circles of earth4 ,it was not my project exclusively1 but the whole circle4 ,we sought to make manifestations in various places4 ,i accompanied a great number of minds to different localities1 but saw the force of opposition1 and the predisposition of the minds in the rudimental sphere1 to be so tenaciously inclined to superstition and veneration of ancient theologies1 that we determined1 in the first place1 to overcome the impediments in our path1 by removing the superstition and relaxing the confidence of mind in the multiplicity of opinions and dogmas1 which were being promulgated4 ,accordingly1 we sought to prepare minds for the influx of communications by special impressions of facts upon them4 ,the impressions have been verified1 and the verification has induced wonder on the part of the impressed4 ,in many instances1 future events have been so impressed by spirits on the minds of susceptible persons1 as to leave no doubt of the reality4 ,these impressions obtained the name of presentiments4 ,they were presentiments1 and the presentiments of those who dwelt in the second sphere4 ,impressions of facts have been regarded also1 as fore-warnings2 and1 in some instances1 they were1 but not always4 ,the mind has conjectured many things as the cause1 without suspecting the true one4 ,it has felt afraid of acknowledging1 that some guardian spirit has produced these impressions1 as though it would be a dishonor to them1 or that the thought would be impious and ridiculous4 ,under these circumstances1 we gradually affected mind1 until it was clearly seen1 that public opinion would not justify martyrdom2 when the work of reforming minds from the abuses to which they had long been exposed1 was1 commenced with a view to relieve it4 ,that work is now in progress4 ,it is begun4 ,,chapter ,,xi4 ,,mission ,,to ,,the ,,rudimental ,,sphere4 ,franklin1 ,swedenborg1 ,paine1 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 ,pilgrimage4 ,when the instructions were given1 ,i said to my companion1 8,you will now request ,william to make a journey with us40 8,shall we not be aided with others80 said she4 8,others will come with us10 ,i replied4 ,presently ,benjamin ,franklin and ,emanuel ,swedenborg1 as they were called in the rudimental sphere1 went with us to a place near the old castle1 but which was more elevated in wisdom1 and less incredulous of progress4 ,on approaching it1 ,william said3 8,thou seest nothing new in this place40 ,t4 ,i see new things have become old4 ,w4 ,thou wilt see old things become new4 ,behold1 we make all things new4 ,t4 ,thou canst not make a new creation4 ,w4 ,we can create new things out of old4 ,t4 ,we can change old things into new4 ,w4 ,thou wilt change nothing new into old4 ,the mind of one with whom ,i had formed an acquaintance in the body1 responded3 8,how will you change old things into new80 ,w4 ,thou seest a change in nature4 ,thou seest not the change which nature produces1 until it is produced4 ,the wisdom of ,god in nature works great changes4 ,the blossom is not as the fruit1 nor the seed as the blossom4 ,the voice which nature utters1 is a voice thou wilt not deny4 ,it is the voice of ,god to thee4 ,dost thou hear it1 and dost thou feel it8 ,the young ravens cry1 and their cry is heard4 ,the wail of want finds a response in the supply which sympathy affords4 ,that sympathy is natural2 and1 in its exercise1 the unfledged wing becomes invigorated1 and change gives support to the dependent4 ,so1 in thy weakness1 thou hast received aid from sympathy1 until change gave thee strength to aid others4 ,sympathy is the divinity of nature4 ,it controls even animals4 ,it will control enemies4 ,it is a divinity that no enemy can resist4 ,it will conquer4 ,it will change the old into new4 ,the barren field will become the fruitful vineyard4 ,the dormant energies will be quickened4 ,the inactive powers will become active1 and change will make all things new4 ,m4 ,if all things become changed by progress1 will not all things lose their original identity8 ,w4 ,the change is not external1 but is internal4 ,the change is pure4 ,the grossness of impurity1 being removed1 allows a work of refinement to take place1 so that the divinity of sympathy may be exercised without obstruction4 ,in its progress1 the refinement will expand the charity of the soul1 and divest it of all wrong4 ,when it is divested of all wrong1 it will feel inspired with benevolence4 ,this benevolence will become extended1 until all nature smiles with the love of ,god1 and all minds are linked together forming a chain of affinity co-extensive with the whole world1 in heaven and on earth1 and united by an immortal tie which no change will dissolve1 but strengthen1 forever and ever4 ,on arriving at the designated place1 there were many minds conversing about the motives of works4 ,one said1 that no motive could be pure1 unless a mind realized some good to itself2 another said1 all good of self should be overlooked2 and a third said1 no mind could overlook the good of itself4 ,we heard the conversation1 when ,william asked1 8,how can self be overlooked1 when self is a part of the body1 of which all are members80 8,ought not selfishness to be overcome1 so that others' good may be advanced80 said a mind4 ,w4 ,thou wilt understand1 that no mind can be disinterested in its welfare1 however much it may desire to overcome the nature which is selfish1 and consults selfish good4 ,the good of self is well1 and what is well should not be overcome4 ,it is necessary to the good of all4 ,self is a part of all4 ,if a part be not well1 the whole can not be1 as the whole is made up of parts4 ,when one part is neglected1 the other parts will suffer4 ,thy mind is a part of the great body of mind4 ,it is dependent on the body1 and the body is dependent on it4 ,these parts embrace the whole family of mankind4 ,there can be no joy without all the parts participate in it1 neither can there be sorrow1 without all sympathize in it4 ,thou wilt see that minds are united by the law of sympathy in one body4 ,the sympathy is natural1 and when one part monopolizes the control of the other to its disadvantage1 it must sympathetically suffer for its folly4 ,it will not be happy in any disturbance of the rest4 ,m4 ,then1 are not minds disturbing their own happiness1 when they neglect those with whom they are united8 ,w4 ,thou wilt see that governments and societies1 in the rudimental world1 deny the law of ,god1 which should govern all his works4 ,they unite in compacts for the purpose of promoting the public good2 but the compacts do not seem to understand that sympathy is not a law which grants favors to one and withholds them from another4 ,in all human governments1 you will find that the few who control1 make slaves of the many who are controlled4 ,the ruler should fare as the ruled1 and know that injuries inflicted upon the latter1 will result in his injury4 ,there should be no favoritism of one part over another4 ,governments study to govern2 and1 in order to govern1 coercive measures are adopted4 ,the governed must submit1 and pay the expense of their own folly4 ,they must not disobey their rulers1 because their rulers will enforce either the law or their own authority1 to induce submission4 ,no matter what the cost may be2 it must be borne by the ruled4 ,when the ruled consent to be ruled1 they should not refuse the cost2 but when rulers ask submission to rules which are obnoxious to the good of one part for the support of another part1 they are wanting in wisdom1 and their demands will be rejected1 when the ruled understand their own wants1 and the means which are essential to their gratification4 ,the wisdom of the ruler consults his own supposed good4 ,he wants what will make him respected and happy4 ,but1 being aided only by a narrow and limited wisdom1 he sees not the wisdom of nature's laws4 ,he sees not the dependence of one part upon the other2 and1 consequently1 he rules in wisdom of self1 or in the wisdom of ignorance of the relation on which enjoyment depends4 ,now1 he should love self1 and he should neglect no means which are necessary to produce his own happiness2 but1 when he rules over others1 he should understand that1 if he injure them1 he injures himself2 or1 if he benefit them1 he does good to himself4 ,an injury done to one person by a ruler1 is an injury to all4 ,hence1 no government is as pure as it should be1 which wrongs one to govern the many4 ,i have seen men1 educated in crime by law ordained1 condemned and wronged by law4 ,i have seen a mind who had been taught the law of death for death1 wronged by the instruction4 ,it was a mind who once resided in ,philadelphia4 ,i knew the mind when he was in his childhood4 ,i have often wondered1 that my adopted commonwealth should have engrafted upon their criminal code1 so barbarous and cruel a law as the death penalty4 ,i saw that young man in his childhood taught the doctrine of revenge4 ,i heard his parents justify death for death1 and express even gratification1 when some poor criminal had expiated the death penalty4 ,the child imbibed the horrid teaching4 ,the parents verily believed the lesson salutary upon their son4 ,but the son felt the malice1 the wrong1 the wrangling in his mind1 struggling against sympathy1 until sympathy yielded to the wrong4 ,i saw him again4 ,the gallows was his death bed4 ,the parents had taken the farewell interview4 ,the executioner inquired of the criminal1 if he wished to say any thing to the spectators4 ,the young man made a brief speech4 ,he said3 8,the sentence of the law is about to be executed upon me4 ,i have sinned against ,god1 but ,i hope for mercy in ,christ4 ,i have no ill will to any one4 ,i acknowledge that my sentence is just4 ,i hope this may be a warning to all1 not to do as ,i have done4 ,may ,god have mercy on my soul40 ,he was killed4 ,the people said1 8,it was just40 ,but when the mind reached this sphere1 it was corrected4 ,it was disabused of its malignity4 ,it was educated in the knowledge of nature4 ,it was disrobed of its cruel garments4 ,it was taught the divinity of natural justice4 ,it was inspired with the sympathy of united brotherhood1 and wretchedness departed4 ,the wrong instruction had made his sympathetic mind callous to benevolence4 ,he was chilled with the malignity of cruel instruction4 ,the noble aspirations of his soul were blighted with notions1 which made him unfeeling and brutal1 and which prepared him for the worst crime of which society makes a record4 ,the wrong which he committed was the work of ignorance4 ,it was ignorance on the part of the parents1 which led them to inculcate the cruel sentiment of death for death4 ,it was ignorance on the part of legislators1 which induced them to make laws that sought the correction of one wrong by requiring another to be done4 ,it was ignorance on the part of the instructed in the wrong1 which led him to deny the right of life to one to whom nature had given birth4 ,ignorance taught wrong1 legislated wrong1 and made one wrong to justify another wrong4 ,it made both1 but not directly4 ,it will not be otherwise1 until ignorance is removed from power4 ,the are some countries in which you will not find a gallows4 ,there are some minds in which you will not find a sentiment favorable to cruelty4 ,such minds can not be cruel while those sentiments remain2 and1 when a mind can not be cruel1 cruelty can not be done by it4 ,hence1 thou seest that what is the misfortune of one1 is often the fault of many4 ,governments are what the governed make them4 ,no human government can exist without the consent of the governed1 or a majority thereof4 ,it is the ignorance of mind1 that submits to wrong1 and wrong is the father of misery4 ,it is the father of crime4 ,make wrong laws1 and inculcate them among minds2 let them take possession of the hearts of the people2 and wrongs will germinate abundantly4 ,the cruel creeds of minds1 overshadowed with ignorance1 have made cruel souls1 and cruel souls have made cruel laws to correct the cruelty4 ,this is the origin of evil4 ,go where ignorance of nature reigns1 where the sympathies of a common brotherhood are not felt1 nor encouraged by the voice of philosophy and reason1 and there thou mayest find crime multiplied with itself4 ,i have heard the mother teach the cruel lesson to her dear children4 ,i have seen the child writhe over the recital4 ,i have watched the progress of medicine forced into the heart of sympathy4 ,i have seen its awful workings at the seat of virtue4 ,i have seen its operations on the social affections4 ,i have watched its icy chains1 as they wound their cold links of cruelty around the expanding charities of the soul1 and saw the death of progress1 in the divinity of heaven4 ,i saw the death wound where the cruel wrong remained4 ,it remained through long years to tantalize its victim1 and mock the aspirations of the soul4 ,it wearied the mind with its wrong1 never aiding it in the path of right1 but often in the way of evil4 ,it was cruel2 and its cruelty is a shame on decency4 ,it is a shame on humanity4 ,it is a libel on nature1 and a disgrace to civilization4 ,the brute will not often wrong a brute where no good is attainable1 and yet human folly and ignorance have smiled at the sacrifice4 ,under this system of education in cruel principles1 governments have arisen and fell4 ,the wrong has worn out the structure4 ,the governed have governed themselves with their own wisdom4 ,no wisdom higher than brutes enjoy1 enters into the cruelty of many creeds and laws4 ,what voice reaches the ear of the poor8 ,what echo responds to the call of sympathy8 ,where are the luxuries of life garnered8 ,where the aid which a common sympathy requires8 ,alas6 ,where the equalities of nature's laws respected8 ,not where indolence and wrong reside4 ,the people submit2 they acquiesce in their unrighteousness4 ,they teach the unrighteousness from father to son1 and receive the inheritance of their folly4 ,hast thou not seen the injustice of minds8 ,hast thou not seen the cause of the world's misfortunes8 ,all are in darkness4 ,all are in the wrong4 ,there is no remedy but reform1 and there can be no reform without more wisdom4 ,the ignorant of nature's laws should be instructed4 ,they should be taught that mind needs no cruelty to make it benevolent1 no vindictive usage to make it virtuous and obedient4 ,they should be taught the value of their immortal minds1 the value of nature1 the value of good1 and the importance of harmony in the adaptation of one thing to another4 ,they should aid each other4 ,they should neglect none4 ,they should teach the virtues of economy and industry1 and the great secret of human enjoyment1 which is obedience to nature1 and conformity to the impartial justice and equity of her counsels4 ,the wrongs of minds repel the counsel of the elevated in this sphere4 ,thou seest that while minds are obscured with darkness of wrong and crime1 they will not give heed to the voice of righteousness4 ,they will not listen to the truths of experience1 nor be improved with our efforts4 ,they are sensual in their affections1 cold in their sympathies1 selfish without much wisdom in their schemes1 malignant and treacherous in their doings1 conceited and vain in their works1 arrogant and boastful in their professions1 hypocritical and deceptive in their worship1 fraudulent and unjust in their dealings1 weak and miserable in their follies1 and negligent and wretched in their devotions4 ,thou hast seen the fond mother withhold the work of culture1 because she was afraid of the instruction4 ,she was wishing the child good1 but was afraid of the truth that was important to the child's welfare4 ,she was disqualified to aid the child4 ,the child was sympathetic1 but the instruction she gave1 was full of cruelty4 ,the horrors of malignity were impressed upon the mind1 and corroded the generous emotions of benevolence and affection4 ,the voice of nature became stifled2 the warm impulse of kindness met no response in the cold wrongs rehearsed and predicted2 and the soft yearnings of love were repulsed with the cruel anticipations of evil4 ,the windows of hope were closed1 and angry clouds of despair were thrown around the mind4 ,god and nature were in seeming conflict4 ,i have seen minds tortured with painful descriptions of evil1 until the evil became a fixed principle within them2 and1 when the evil became fixed in their minds1 evil only would gratify it4 ,hence1 nature1 being overcome by wrong education1 has not the power to satisfy what it did not create4 ,it will not satisfy wrong2 and1 as wrongs are instilled into minds by those who are in the wrongs themselves1 so the wrongs make minds wrangle with the voice of nature and the good of the soul4 ,there can not be a remedy in nature1 which will satisfy the wrongs of ignorance4 ,thus1 a mind1 educated in the wrong of cruelty1 will find no response in nature4 ,thus1 a mind educated in the errors of pagan theology1 in the wrong of infinite cruelty in ,god1 in the wrong of eternally increasing wretchedness of the miserable1 in the wrong of wicked spirits growing worse and worse1 will find no wrong in nature to meet the wants of such wrongs4 ,i have seen wrong2 but ,i have seen no wrong of greater magnitude than the wrong inflicted by the inculcation of these wrongs4 ,i have seen these wrongs germinate in the mind where they were sown1 and produce a great harvest of wrongs4 ,they have brought forth their own fruit2 they have not brought forth love1 sympathy1 kindness1 and mercy4 ,the seed of cruelty1 no matter with what care it may be cultivated1 or sown1 never will produce the fruit of righteousness4 ,i have seen these wrongs inculcated by law1 by creeds1 by sects1 by nations2 but ,i have never known them to do good4 ,i have never known a good doctrine to produce evil fruit1 nor evil seed to produce a good work4 ,i have seen cruel doctrines produce cruelty4 ,i have seen sentiments1 which were offensive to sympathy1 mould minds into their own spirit1 and prepare it to work wrongs4 ,i have witnessed the sources of evil1 acting in harmony with evil2 but ,i have never known nature to wrong itself4 ,i have never known minds1 acting in harmony with nature1 to become cruel1 vindictive1 or unjust4 ,m4 ,then nature is not wrong1 nor the works of nature evil4 ,w4 ,nature can not be wrong1 for it is the harmonious work of ,god4 ,m4 ,is not mind a harmonious work of ,god8 ,w4 ,mind is a work of ,god4 ,it is a good work2 but mind is weak2 wisdom is strength2 and1 therefore1 mind needs wisdom1 without which it can not avoid the inharmonies of conflicting conditions4 ,in its weakness1 it may contradict the means which are essential to its development4 ,the weakness of the mind1 may receive false doctrines--doctrines disagreeing with its nature1 and destructive of its enjoyment4 ,the mind is good1 but is abused with the errors and wrongs of ignorance4 ,it is often abused by its own weakness4 ,the mind is abused by wrongs of others4 ,when minds propagate the incongenial sentiments of cruelty1 thereby disturbing the natural sympathy of the soul1 it overcomes the sympathy1 and makes it wretched4 ,there can be no moral evil without a disturbance of natural law1 without a violation of the natural sympathy of the soul4 ,wrongs are wrongs1 because of the evil which this disturbance occasions4 ,the disturbance is occasioned by ignorance1 and ignorance is germinated in the mind by reason of its weakness4 ,thus1 when a mind is weak1 it is unprepared to resist the teachings of those on whom it feels a dependence4 ,these teachings being wrong1 because inharmonious with the natural sympathy of the soul1 induce evil to the mind4 ,the origin of evil is in the weakness of mind4 ,strength will be afforded by wisdom4 ,wisdom will be afforded by nature2 and1 when her voice is heard and obeyed1 the antidote will make wrong right4 ,it will work out the evil with good4 ,it will elevate and rectify the evils to which mind is prone4 ,the origin of all evil is where evil is4 ,it can not be elsewhere4 ,it will be found where wisdom is not4 ,it will be found where the natural sympathy of the mind is robbed of encouragement4 ,it will be found where cruelty is taught2 and the voice of kindness is not heard in the murderous shrieks of agony which brutal violence enforces upon the ignorant and misguided criminal4 ,it is not heard in the wild roar of damnation1 as it rings from minds1 educated in the mythology of pagan and taught in the place where the merciful spirit of ,jesus is professedly adored4 ,adored6 ,heaven forbid4 ,where his religion of peace is mocked with peals of cruelty1 and his voice of compassion is scorned to vent the outpourings of judgment upon the credulous and unsuspecting4 ,these wrongs nature will not justify4 ,they are wrongs which no religion will make right1 without the wisdom of heaven to aid4 ,they are wrongs which will meet with no approval in this circle4 ,they are cruelties which make minds cruel1 and therefore disobedient to ,god4 ,they are miseries which induce miseries1 and cultivate evils among minds in the rudimental world4 ,they are evils which1 when you go on a mission to overcome them1 will be sustained with minds in harmony with them4 ,soon thou must go1 and when thou goest1 let thy words be peace4 ,m4 ,know we not that your wisdom will be discarded8 ,w4 ,the wisdom which ,i would teach will be discarded by those who love darkness rather than light1 because their deeds are evil4 ,the pure will receive the message1 because they have no works of evil1 which they wish to justify by evil doctrines and creeds4 ,the good will not oppose good1 because nature will not oppose itself4 ,the wise will not oppose wisdom1 because wisdom can not uphold folly4 ,m4 ,but when you go on your mission1 are there not some minds1 in this sphere1 who will attempt to baffle your efforts8 ,w4 ,there are some1 yea1 many minds1 in this sphere1 who will not teach the philosophy of nature in its purity4 ,they will not teach any philosophy1 save that which is consonant with their measure of wisdom4 ,they will teach the wisdom which is consistent with nature1 according to their respective understandings4 ,m4 ,if then1 one mind denies the wisdom you teach1 will it not create distrust among the minds in the body8 ,w4 ,it will not create wrong2 for that already exists4 ,it will not disprove the wisdom ,i teach1 though it may create distrust among minds incompetent to decide upon the merits of the question4 ,minds in the body will be prepared to discriminate between truth and error1 wisdom and folly1 so that a contradiction of the philosophy ,i shall teach1 will leave the mind scope for a comparison of my instruction with the volume of nature4 ,when the mind1 instructed in my philosophy1 shall find it corroborated with the evidence of nature before it1 no wisdom which shall contradict it1 will overthrow my positions4 ,if my philosophy contradict nature1 it is well that others should contradict my error4 ,m4 ,but how are minds1 who are ignorant of the relation of cause and effect1 ignorant of nature and its laws1 ignorant of themselves and of ,god1 to know which doctrine is true8 ,w4 ,by experience and investigation4 ,minds in this sphere will be instructed by our mission to the rudimental world4 ,they will unite with us in convincing minds in the body of the reality of this sphere4 ,they will co-operate with us in relieving mind from all uncertainty and doubt of the immortality of the soul4 ,they will rob death of its sting1 and the grave of its victory4 ,they will tell many facts which earth's inhabitants do not know4 ,they will do good1 and not evil2 and1 as they do good1 so evil will be overcome4 ,they will warn all of the condition of themselves2 for whatever may be the character of communications imparted to minds in the body1 they must correspond with the condition of the communicator4 ,if dissimilar sentiments shall be taught1 it will prove to the minds receiving them1 that dissimilar minds occupy heaven as well as earth4 ,the tree will be known by its fruit4 ,the whole sphere of wisdom will be thus developed4 ,thou wilt see1 that1 if thy circle only were to communicate1 a great error and wrong would be impressed upon the receiver4 ,he would judge thy teaching as the universal sentiment of this sphere1 and harbor the idea that the indolent of earth1 and the cruel among mankind1 were even as thou art2 and1 thou seest the wrong which such partial unfoldings of this sphere1 would induce1 and the negligence it would occasion4 ,to develop the realities of this sphere1 it is necessary that each circle should develop itself4 ,i would say1 that each circle1 possessing the capacity to communicate1 should unfold its own wisdom4 ,thus1 when the elevated circles describe the lower1 the communications1 emanating therefrom1 will establish the description4 ,the various circles and degrees of wisdom in this sphere1 will find corresponding affinities in the body4 ,thou wilt see that all circles will advance circles to their own position of wisdom4 ,minds will correct minds1 the higher controlling the lower1 until the lower shall become as the higher4 ,thou wilt not find all minds equal to thy own1 but thou wilt instruct them until they shall agree with thee in all things4 ,minds in the body will be elevated to the seventh circle in wisdom1 but progress and labor must do the work4 ,m4 ,minds in the body will deny the revealments you will make1 because they are conflicting4 ,w4 ,when minds in the body deny revealments1 because they are conflicting1 they deny the realities of this sphere4 ,when they deny the realities of this sphere1 because all minds are not equally developed in wisdom1 consistency would allow them to deny the realities of the rudimental state4 ,will the philosopher deny a fact1 because the ignorant contradict it8 ,will the mathematician contradict a demonstration1 because the blind and foolish have not beheld it8 ,will nature reverse her laws1 because ignorance has complained of their inharmony8 ,will ,god cease to be ,god1 because weakness is incredulous of his wonderful works8 ,will science disown her pupils1 because ignorance has her votaries8 ,will wrong work righteousness1 because the deceived have not seen the evil8 ,will mercy work cruelty1 because cruelty doubts the divinity of sympathy8 ,ignorance will act consistent with its nature4 ,the wisdom of this sphere will be unfolded1 and1 when it is unfolded1 the rudimental world will be able to judge of this sphere1 as it actually is1 and not from mere speculations of fancy1 or wrong information4 ,they will be able to judge of the truth of whatever may be communicated by the nature of the communication4 ,if it disagree with nature and reason1 the wise will not receive it1 and the folly of the unwise will be corrected by their disappointment4 ,the unwise must learn wisdom to be wise1 and if they will not receive it from the wise1 but follow the advice of the unwise1 disappointment will correct the folly which they have received4 ,there will arise many who will dispute the truth4 ,the wrong will correct itself1 when wrong is discovered4 ,the discovery is sometimes brought to the mind by disappointment1 and sometimes by wise counsel2 but when the latter fails1 the former must perform its office to remove the evil4 ,the aid and wisdom of this circle will write with mediums4 ,when wisdom is written1 it will not act adversely to human good2 and1 when folly is written1 it will be detected by minds4 ,the work of writing will require great care on your part4 ,such is the physical and mental condition of minds1 that we intend to make a great change in them1 before we write what will be necessary4 ,the writing will not be the commencement of our work1 but will follow other manifestations as soon as will be expedient4 ,but we shall write what will be profitable1 and what is adapted to mind4 ,the writing will be executed with great rapidity1 when mediums shall become wholly passive4 ,m4 ,the mediums of writing will not write with spirits who oppose them1 ,i apprehend4 ,w4 ,mediums will not oppose what they know4 ,they will oppose what they do not understand1 if it shall conflict with their views2 and1 especially1 such as are conscientious in their convictions of truth4 ,they will not write without much discipline1 because long-standing opinions will not easily yield to the voice of invisible facts4 ,the nature of mind is such1 that educational wrongs must be corrected with progress4 ,they will yield1 when the living light of this sphere shall pour its splendors on benighted humanity4 ,but no unnatural disturbance of nature will shock the world4 ,no wisdom can emanate from this circle inconsistent with the laws by which we are governed4 ,no rude outbreaks of wisdom will convulse minds1 developed in the mysteries of nature4 ,no minds acquainted with the wisdom of nature will oppose our philosophy4 ,the weak may oppose1 but weakness can not withstand wisdom4 ,they may cavil with its teachings1 but they can not overcome its influence4 ,the weak may oppose what conflicts with their established sentiments1 but progress will increase their strength4 ,some mediums will cavil with what will be revealed2 but such will be the uneasiness of their condition1 that they will find it more convenient to write what we wish than to oppose it4 ,indeed1 mediums will resist our control for a season1 but their resistance will be so unsatisfactory to themselves1 that they will yield2 and1 when they yield1 they will become as others who have made no effort to resist the force of our communications4 ,another mind wished to know1 if manifestations from this sphere would not disturb the established forms of worship1 and subvert the order of societies and churches1 to which ,william replied3 8,the disturbance of forms and the overthrow of societies and churches1 will not necessarily take place1 except so far as they may be incompatible with the general good4 ,it is not our object to destroy1 but to establish4 ,we do not propose to lay waste1 but to build up4 ,the mission is not to undo what is wise1 but to correct what is unwise4 ,all forms of worship which are adapted to the condition of the worshiper1 will remain so long as the good of that mind may require2 but no form will be suffered to remain which abridges the right of conscience4 ,it will be our mission to relieve mind of servitude to creeds and forms1 which are chains to wrong it of independent thought4 ,it will be our united wisdom to restore the rights1 which sectarian policy has not guarantied to her votaries4 ,if the forms of worship suffer improvement1 the worshiper will not be injured4 ,if societies and churches undergo a revision1 the members will not be harmed4 ,if nations shall acknowledge the rights of nations1 the people will not mourn4 ,to aid minds1 collectively and individually1 to be what nature has ordained for their good1 is nothing less than wisdom2 and he who well intends1 need have no fears of our intrusion1 to change conditions inconsistent with his good4 8,there are no forms of worship in this sphere4 ,order is not form1 because forms are prescribed rules1 requiring obedience in those who are disinclined to observe them4 ,those who are disinclined to observe any form of worship1 will not be compelled by our commands to do otherwise4 ,the wisdom of this circle will not exact hypocritical submission1 nor extort a profession of veneration for customs which are unsatisfactory to mind4 ,it has been the folly of the rudimental world to require professions1 which were burdensome to many who made them4 ,they were incongenial with their condition1 and were1 therefore1 reluctantly and not cheerfully observed4 ,in many societies1 thou mayest see a slavish acquiescence in customs and forms1 because the mind cringes to popular respect4 ,it is not free to do as it desires4 ,it is restrained through fear of those who would control the rights of conscience4 ,it is compelled to do service in a prescribed way1 or suffer the execration of those who rule in the church4 ,it wishes to avoid censure1 and consequently yields its natural freedom4 ,the wrong is grievous to the slave4 ,religion is weakened by the tyranny4 ,human rights of conscience are molested by the forms of worship4 ,it will be our mission to give freedom to the mind--give freedom to humanity4 ,it will be our mission to abolish the tyrant's power1 and let all minds worship ,god1 as it seemeth good4 ,it will be our mission to set the captive free1 so that1 when truth shall be unfolded1 no chains shall fetter investigation4 ,it will be our mission to raise the standard of reform1 and correct the abuses of power wherever they may exist4 ,societies and churches need not fear what wisdom will do for the good of mind40 ,m4 ,there will1 then1 needs be a change in the forms of worship1 and the order of societies and churches4 ,w4 ,there will be this lesson first taught1 which makes nothing wrong which is adapted to the good of the individual and others1 and which injures no one4 ,the next lesson will be repeated1 when mind has wisdom to adopt the first2 but we are not willing to make a development thereof1 until conditions shall require it4 ,indeed1 conditions would seem to forbid it1 because of its want of harmony4 ,adaptation is harmony with good1 for whatever is harmonious can not be injurious4 ,the mind1 acting in harmony with its own wants1 and unrestrained by conditions1 will not be dissatisfied but happy in its sphere4 ,the mind1 which acts as it does not see right and proper1 must act as conflicting conditions make it2 and1 while acting as conditions compel1 it must be dissatisfied and unhappy4 ,dissatisfaction is unhappiness4 ,minds in this sphere1 are adapted to the conditions around them4 ,the circles have what they want4 ,there is no inharmony between their wants and the means to gratify them4 ,the low want what they have1 and they have what they want4 ,it is even so with all circles2 but all circles have not the same wants4 ,while the low want what will satisfy their condition1 the high want what will satisfy their condition4 ,the wisdom which is satisfactory to the low1 would be very unsatisfactory to minds above them4 ,hence1 they will say1 they are happy2 and they say truly1 because1 in their ignorance1 they want no more4 ,but mind1 elevated in wisdom above them1 would not be happy with what they have4 ,thus1 wisdom is not unsatisfactory to any mind1 and the only difference is the degree to which each has attained4 ,societies and churches on earth have their degrees of wisdom4 ,what is satisfactory to one would not be to another4 ,now1 if one society were to compel the other to adopt its wisdom1 a disturbance would necessarily ensue which would be very likely to make both unhappy4 ,it is not1 therefore1 just on the part of one to compel the other to adopt its creed or form of worship4 ,such compulsion would be fatal to the enjoyment of both4 ,it would introduce a conflict and beget a war1 that would disturb their happiness4 ,both parties would suffer by it4 ,hence1 all coercive measures1 calculated to make minds hypocrites1 and introduce conflicting minds into one society1 are irrational and unjust2 and they who succeed in doing such work1 violate the harmony of nature's laws1 and will receive their just reward4 ,in our mission1 we shall not disturb congenial relations4 ,societies and churches will not be forced into new creeds contrary to their wishes4 ,but minds1 who need a superior wisdom1 will be aided in harmony with their wants4 ,it is wise to satisfy want4 ,it is unwise to control mind so as to make it receive what it does not want4 ,the unwise of earth have attempted to make others wise by compelling them to act and receive what was contrary to their wants4 ,the rule was wrong1 and unhappiness was the result4 ,the rule was incongruous with the wants of the mind1 and what is incongruous with want1 can never satisfy want1 because incongruous things will not produce satisfaction4 ,societies will not be required to change their forms of worship or their creeds of faith by minds of wise circles4 ,the minds of wise circles will employ their wisdom to affect minds1 and render them capable of reforming the externals of religion as adaptation requires4 ,thou wilt see that when a mind becomes wise1 it will reform its worship1 and make circumstances congenial with itself4 ,it will put away the unwholesome forms of worldly wisdom1 and worship ,god in spirit and truth4 ,when a creed1 or form of worship1 is made by the wisdom of the maker1 it will not be dissatisfactory to him1 because it is congenial with his wisdom4 ,but1 when that mind becomes wiser1 when a change has been wrought in the soul1 it will require a change in the creed and form of worship1 otherwise incongruity will disturb his peace4 ,i have seen some minds so wedded to their creeds and forms1 that they would not reject them1 even when their conditions demanded it4 ,i have seen these minds profess reverence for creeds and forms when they had no reverence for them4 ,i have seen these conditions conflicting with each other1 and the mind distressed with the wrong4 ,i have seen them acquiesce in measures which they did not believe consistent with human good1 because they had once avowed a confidence in them4 ,they feared the reproach of others1 and dared not be honest in the sight of ,god and their own souls4 ,they concealed their own convictions from the inspection of the society or church1 and yielded submission to conditions which were unjust and untrue to their peace4 ,i want a reform of these evils4 ,i want a change in these minds4 ,i want a harmony between their wisdom and their professions4 ,i want no discord between mind and ,god4 ,i want no hypocritical reverence for forms and ceremonies not consistent with honest intentions4 ,but ,i want mind to worship1 as it seemeth good4 ,i want no society or church creed to make mind virtuous and happy4 ,but others may want2 and may want so long as ignorance remaineth4 ,while they want1 they will be dissatisfied when denied what will gratify it4 ,therefore1 thou wilt see that what is not wanted1 it is well to destroy4 ,thou wilt see that our mission is to change the wants of mind2 to give it a relish for holy things2 to make it adapted to a condition of higher development2 to mould it into the wisdom of a purer sphere2 where the wisdom of adaptation will be appreciated1 and harmony result in greater bliss4 ,thou wilt aid in this work4 ,thou shouldst not refuse to work a reform of conditions1 by working a change in the minds of those who will be affected by them4 ,when that change is wrought1 the forms of worship1 and the creeds of societies1 will very easily become changed1 so as to be adapted to the condition of their supporters4 ,the wisdom of a circle who wish only good1 will open a way for a change of minds1 who will reform societies and churches1 so that creeds and forms will harmonize with their condition of development4 ,it will not be necessary to change any creed or form of worship1 only as it may disagree with the condition of the worshiper4 ,to change a form of worship1 so as to make it disagree with the wisdom of the worshiper1 would be to exact a hypocritical profession1 than which nothing would be more inconsistent with the good of mind4 ,to relieve mind of unjust and unwholesome burdens1 will not require unreasonable control of such externals of religion1 as are adapted to mind4 ,nevertheless1 as mind becomes changed by wisdom of higher circles1 so the forms and customs1 which work harmoniously with one condition1 will need to be changed to harmonize with a different condition4 ,but1 when the mind becomes changed1 so as to require a change of externals1 it will not require great labor to change them also2 because the principle of adaptation1 being understood1 will necessarily work the desired reform4 ,we shall not seek to correct the outward service1 but the inner man2 and1 when the mind is reformed1 the outward condition will become harmonious with it4 ,if thou wouldst understand more fully the wisdom of our circle1 thou mayest go with us where no wrong will be done unto thee4 ,m4 ,where will you direct my steps8 ,w4 ,to a mansion which is near thee4 ,m4 ,may ,i now go8 ,w4 ,thou mayest go1 as thou art prepared4 ,there will be a work required of thee1 when thou shalt enter there4 ,m4 ,i am ready to do what will be required1 if no evil be designed me or others4 ,w4 ,no evil will be required of thee4 ,thou wilt not be required to do evil but good4 ,m4 ,then you may lead me onward4 ,w4 ,onward is the word4 ,onward is progress4 ,onward is thy motto4 ,onward is thy passport4 ,and1 when thou shalt reach the mansion1 thou wilt say1 ,onward4 ,onward will admit thee1 guide thee1 and give thee a wisdom1 thou hast not known4 ,onward1 then1 will unfold a change of thy mind1 and qualify thee for usefulness4 ,we reached the mansion4 ,the mind was received4 ,onward did not stop4 ,onward never stops4 ,it works1 labors1 acts1 and moves for the good of mind4 ,dullness waits1 cringes1 fears1 doubts1 moves not4 ,it waits to see1 to know1 and to understand the mysteries of nature4 ,it will wait1 and wait in vain4 ,it will wait1 and wait without improvement4 ,it will wait1 and improvement will wait also4 ,when we work an improvement of mind1 it will not be done by waiting4 ,energy1 zeal1 industry1 onward1 will be our companions4 ,the wisdom of earth must yield to the wisdom of heaven4 ,the aid of heaven will not wait1 but make all things new4 ,wise minds will not wait for minds of other circles to do what is necessary for them to do4 ,unwise minds will wait1 until they find waiting inconsistent with progress4 ,then1 they will wait no more4 ,there will not be wisdom in waiting for disclosures of facts from this sphere1 when facts which have been revealed are neglected and distrusted4 ,there will be some who will wait for minds of this sphere to make them work1 and do their duty to humanity1 but they will never be satisfied with waiting4 ,there never can be progress in any mind1 while it waits1 and asks spirits to do what belongs to itself4 ,there never can be advancement with circles while they omit the essential obligations of duty to others4 ,there will never be any reform by spirits1 who depend wholly on others to reform them4 ,we sow the seed of wisdom1 but nettles and thorns choke the growth4 ,we sow the principles of truth1 but errors and wrongs are made to destroy their influence4 ,the weeds of error must be destroyed1 or no reform can be effected4 ,hence1 minds waiting for spirits to destroy their wrongs1 waiting for others to do what they must do to receive the truth1 will wait a profitless season to see the salvation of their souls4 ,in conclusion of this work1 ,i will say that when this medium shall wait for us to do what is well for minds in their conditions1 ,i will write another book4 ,i will write a continuation of my experience in this sphere4 ,i have succeeded in presenting a brief period1 and a running sketch of other periods of experience1 which will be more completely written1 when this medium shall wait for me to do it4 ,i will now conclude by saying1 that what is written is without the volition of this medium1 and will not suffer mutilation by compositors or others1 without his detection4 ,i wish to say1 that my name has been given1 as was promised1 and the reader will find the names of ,wm4 ,penn1 and ,emanuel ,swedenborg1 associated with me4 ,there will also be given another name in the writings of the next work4 ,having completed this volume1 ,i would very respectfully dedicate the same to the rudimental world1 without respect to persons4 ,t4 ,,paine4 ,,poetry4 ,the following article was written for an ,album1 ,february #abth1 #aheb4 ,i sat down with the intention of writing a prose article1 by the request of a lady1 without the aid of spirits4 ,when seated1 my mind lost all thought1 for a few moments3 ,i had no design of writing a poetical article1 for nature did not make me a poet1 and not much of a judge of poetry4 ,i will say1 ,i never wrote a line of poetry in my life1 unless with the aid of spirits1 since ,i have been a medium4 ,in about five minutes my hand began to move1 and wrote as follows3 ,,the ,,second ,,sphere4 ,there is a flower that fadeth never2 ,there is a star which never sets2 ,there is a gem that shineth ever-- ,there is a ,mind1 which ne'er forgets ,the flower1 so sweet1 so fadeless1 even ,the star1 'mid other stars1 so bright-- ,the gem that decks the vault of heaven2 ,or mind that lives for purer light1 ,where angels dwell in nightless day1 ,where seraphs chant the holy lay1 ,where minds unite with minds above1 ,where all is peace1 where all is love4 ,there is a casket filled with flowers2 ,there is a stream of crystal life2 ,there is a beauty decks my bowers1 ,in this bright world away from strife2 ,which fills my soul with grateful praise1 ,which melts my heart with holy fire1 ,which wakes my song1 inspires my lays1 ,and quickens mind with pure desire2 ,for sweet employ in works of love1 ,to bless my soul with grace above-- ,the flower1 the star1 or gem so fair1 ,that ,i no want or sorrow share4 ,,lines ,addressed to ,rev4 ,t4 ,j4 ,,smith1 through ,s4 ,h4 ,,lewis1 ,medium1 ,march1 #ahea4 ,go ahead1 look backward1 never1 ,,onward1 be the ,,cry ,fight truth's battles--never1 never1 ,from the contest fly4 ,be thou ever looking upward1 ,for the truth on high2 ,falter1 faint not1 in the struggle2 ,be your watchword1 ,,try4 ,,try for every thing that's glorious1 ,be you good and true2 ,ever be your motto1 progress-- ,ev'ry ,,thing that's new4 ,care not for the world's applauding2 ,think of something higher1 ,strive to serve the heavenly ,father2 ,preach1 with holy fire4 ,holy spirits guard you ever1 ,keep you in the way2 ,from the earth1 your heart then sever-- ,wait the rising day-- ,ye shall see it1 feel it1 know it1 ,tell it to the world-- ,tell them ,,all1 that superstition ,from its throne is hurled4 ,s4 ,r4 ,,smith4 ,,the ,,voice ,,of ,,the ,,spirit4 ,blessed are the living who see the light of salvation4 ,they shall be as stars in the firmament1 and shine forever and ever in the heavenly kingdom4 ,they shall not visit the tomb of the departed without hope1 nor mourn without consolation4 ,they shall rejoice always in the hope of heaven4 ,hast thou been to my grave8 ,there no voice responds to thy mourning soul4 ,hast thou been weary with care8 ,thy care will not lift the burden from thy spirit4 ,where1 then1 wilt thou go8 ,go where the sunlight is unbroken by the intervening cloud of despair1 and the song thou wilt hear1 will be the song thou dost love4 ,go1 sister1 not declining1 ,till thy weary work is done2 ,go1 when thy soul is pining1 ,oft1 and bow before the throne ,of mercy1 never tiring1 ,of goodness forever free2 ,and let thy mind admiring1 ,be warmed with charity3 ,there offer thy oblation1 ,where misfortune claims thy aid ,there seek the great salvation1 ,as thou and ,i oft have prayed4 ,,lines ,,to ,a ,,friend ,,from ,,the ,,second ,,sphere4 ,thou art weary1 my friend1 with earth's fading toys2 ,thou hast felt not the love of wisdom's pure joys1 ,nor seen the bright sunshine1 in mercy untold1 ,unfolding a beauty more precious than gold2 ,for the clear stream of truth rolls sweetly along1 ,like notes on the wave of the seraphim's song3 ,the minds ,i behold1 are the friends ,i admire1 ,and the love which ,i feel1 my soul doth inspire3 ,the song ,i have heard1 is a song known to me1 ,more welcome its notes than the flute's dulcet key3 ,more wondrous the wisdom1 disclos'd by the star1 ,revolving 'mid circles of systems afar1 ,than the moonlight of mind1 with works evermore ,conflicting with nature on error's dark shore2 ,or the dream of thy mind1 or the fear of the knell1 ,which comes to thy soul from the sad1 tolling bell4 ,away1 far away1 from my beautiful bower1 ,thy strength thou art wasting with thy weary hour1 ,where the sweet song of heaven dispels not thy fear1 ,nor the angels of mercy away chase thy tear2 ,though one thou hast lov'd with the love of true joy1 ,would welcome thee upward to sweeter employ4 ,away then1 dear friend1 away with thy sadness1 ,the bright morning dawns with hope of true gladness2 ,and the one thou hast lov'd is not far away2 ,but is near thee to bless1 by night and by day4 ,the following article was written by a spirit1 with the hand of ,mrs4 ,,charlotte ,m4 ,,cavan1 of this city1 who has kindly consented to its publication4 ,the spirit designed to make her speak as she felt1 and to represent her condition4 ,a ,,voice ,,from ,,the ,,spirit ,,land4 ,i hear a voice1 'tis sweet withal-- ,far sweeter than olian lyre2 ,gentle its murmurs on me fall1 ,in harmonies that never tire4 ,i know that voice1 my inmost soul ,answers in quick response to thine2 ,deep are the harmonies that roll1 ,when thy fond spirit enters mine4 ,for worlds of wealth1 ,i would not give ,the wisdom ,i receive from thee2 ,thou bidst me to be pure1 and live ,worthy of one whose spirit's free2 ,for what is death8 'tis but a life-- ,the dawning of a new born day2 ,with immortality 'tis rife-- ,a bliss that can not pass away4 ,then gently speak1 and touch my hand2 ,give me more light and truth divine2 ,and1 when at last the spirit land1 ,unfolds this waiting soul of mine1 ,thou'lt be the first to welcome me-- ,to lure my raptur'd spirit higher2 ,to show me those ,i long to see1 ,and tune for me thy angel lyre4 ,,footnotes3 ,a ,when one head controls another1 the one controlled has been beheaded4 ,,transcriber',s ,,notes3 ,italicized text is surrounded by underscores3 italics4 ,obvious typographical errors have been corrected4 ,inconsistencies in hyphenation have been standardized4 ,archaic or variant spelling has been retained4 ,the cover image for this e,book was created by the transcriber using the original cover and is entered into the public domain4