INTERVIEW WITH WM. PENN, AND PAINE’S CONVERSION.
Pleased with his new life--Recognition of rudimental
associates--Reason why Paine’s writings were unpopular--His
opposition to revelation considered--Penn makes an effort to show
Paine his error, but was defeated--Error acknowledged--Strife about
opinions condemned--Nature is never contradictory, but just--All
wrong induced by ignorance--Remedy for wrongs--Wisdom peaceful--The
will of resistance--The principles of nature enforced--Education in
wrong the cause of wrong--Non-resistance advocated--Penn takes him
to a temple--Enters an arch-door--Initiation into wisdom--Assumes
an obligation--A new song is sung--Receives a lesson--Description
of the temple--Name recorded--A book opened--Banner unfurled--Words
on the banner--Explanation of justice, wisdom, progression, order
and harmony--Duties enjoined--Charge of the master--Emblems
explained--Master and servant--Freedom of servants--Obedience to
nature demanded--Implements of masonry--Proof of masonry--The
High Priest instructs--The book opened and read--Interpretations
forbidden--Repentant mind--Conducted to the inner court--The white
stone--Name changed--Receives a new baptism--An anthem and ode were
sung--The temple by whom made, and its pillars--Hears a wail of
sorrow, and prepares for a mission.
When I saw the wisdom of my new sphere, I was delighted beyond the
capacity of human expression. I was not wholly a stranger in my new
life, for I found a great multitude of spirits whom I had known in the
body. I saw minds venerable while in the rudimental state. I was well
acquainted with George Washington, Benjamin Franklin, Richard Rush, and
many others. I saw spirits teaching them lessons of wisdom. Then, I
wondered.
“Why wonderest thou,” said a friend? “Thou hast not yet seen what thou
mayest see, when the clear light of this world of beauty shall remove
the darkness from thy vision.”
THOMAS. And do I not now see more than I can comprehend?
WILLIAM. Truly, thou seest what thou dost not comprehend, but thou
canst comprehend even more, when thy wisdom shall be increased. I was
thy senior in life, but thou knowest my history, in the settlement of
Pennsylvania.
T. Indeed, this is none other than William Penn--the mind who never
drew a sword to gain a victory, or repel an enemy.
W. I am William Penn; I have watched thy course, Thomas, and I have
sympathized in thy efforts to rid minds of superstition and priestly
rule; but thou seest now that thy labor was not successful, because the
wants of nature must be supplied. Hadst thou not attacked what the mind
wants--the hope of the soul in a future sphere--thou wouldst not have
found more opposers than sympathizers; mind must and will strive to
satisfy its own wants. This is nature; and what is nature, thou didst
fight against.
T. But my weapons were not malicious.
W. No; thou wast not malicious, but thou didst what thou wouldst not do
again, as thou seest now. Thou wouldst not write against revelation,
because thou seest that revelation is true to human wants, and is the
bread of the soul. Many things thou hast truly said, but what thou hast
truly said, will lose its power for good, because it is found in bad
company. I sought to make thee know wherein thou didst err; and, on
one occasion, when thou hadst written a work on priestcraft, I verily
thought I should succeed in my endeavors; but I saw thee take a book
from thy library, which turned thy mind from the impression I gave thee.
T. I see my error; but how could I see otherwise than I did, when in
the body?
W. Hadst thou, Thomas, studied opinions less, and nature more, thou
wouldst have seen that nature never contradicts its own wants. It does
not deny itself. What nature wants, nature provides. Human opinions
were objectionable to thee, because they conflicted with nature and
each other; so with thy works. Thou wouldst battle with others, because
their opinions were irreconcilable with nature, and yet thou didst
offer thy own, though exposed to the same objection. They saw thy
errors, as thou beheld theirs. When wise minds would correct, they
should adopt such rules as will not be objectionable when applied to
them. I saw thee, as I saw them, striving for mastery. In this sphere,
spirits never quarrel. I was more fortunate; my aim was peace, and my
success is well known.
T. How will you control, when minds are wilfully ignorant and blind?
My wisdom sees only that force must repel force, when individual or
national rights are invaded. I will admit that kindness has great power
over some minds, but not to overcome the selfishness of despots and
tyrants.
W. Thou wilt see, Thomas, that what is nature, is not contradictory.
I see that nature is just and true to all. I see that minds are not
just and true to nature, because they are improperly cultivated. It
is not natural for minds to fight each other. It is inconsistent with
nature for one mind to control another, so as to wrong him--wrong
both. Nature is well; but the wrong consists in not obeying her voice.
No mind is wilfully ignorant or blind. The will is induced, sometimes,
by ignorance and blindness. All will of wrong is induced by want of
knowledge to perceive the injury it will occasion to the possessor
and others. No mind can will what is seen will produce its own
unhappiness, because it seeks its own good. To seek unhappiness would
be inconsistent with its nature. To do wrong is to seek misery, because
wrong induces misery. Ignorance is the father of misery, for it guides
the possessor in the path of folly. When national or individual rights
are invaded, it can only occur as ignorance misleads the invader.
When human duty is not neglected, the invasion can not be made. Thou
knowest, Thomas, that nature is good and just. Thou seest a chord of
sympathy binding all minds together. This is nature. Teach minds this
lesson, so that it shall see its relationship to mind, and it will not
invade the rights of others; because such invasion would induce its
own misery--a thing the mind must naturally dread. Had the millions
which have been expended in war, been applied to the instruction of the
ignorant in the philosophy of peace, little necessity would ever have
existed to correct error with other errors, among which the wrong of
war ranks foremost. The selfishness of despots and tyrants, would not
exist under such a state of wisdom.
T. But we must take things as they are, and govern them accordingly.
W. I would not have thee take others as they are not, Thomas; but I
would have thee understand, that the wisdom of this sphere is peaceful,
and not compulsory. Thou seest no collision of minds, or disturbance
among spirits. The government, which controls minds here without
force, is a government more perfect than that thy mind justifieth.
No spirit can be improved by evil. Evil is repugnant to its nature.
Force against force is evil, because mind must harmonize with mind
to be happy. The conflict of two minds is a disturbance of nature’s
law, and whatever is a disturbance of nature’s law, is attended with
consequences incongenial with happiness.
T. That is true; but when minds are ignorant of the laws of nature,
ignorant of the relation of mind to mind, and the essentials of bliss,
they will trample on the rights of each other. Under such a condition
of things, is it not wise to restrain by force the unwise and brutal?
W. When minds are ignorant, they should be instructed. Nature demands
this; and what nature demands, mind has no right to withhold. Indeed,
nature disciplines minds who withhold obedience to her laws. Mind
tramples on the rights of mind, because it is ignorant; and it is
ignorant, because it has not been instructed, or received instruction.
It is no difficult task for mind to receive instruction, nor is it
unpleasant to give that which has been imparted. I would have thee
understand, that this lesson can be taught to mind, ere it will need
force to control it. Nature itself would do this work, were it not
baffled by cruel and unwholesome precepts. It is false education which
disciplines the mind, so as to make coercive measures apparently
necessary in thy mind. Mind is educated in wrong by precept and
example, and then coerced by another wrong to control it right. It is
cultivated in wrong, and then compelled to suffer for the wrong. Better
far that all minds were uneducated, than have them educated in wrong.
Education in wrong is what most afflicts thee. No mind need stumble
for the absence of light. No mind will stumble, unless it walk in
darkness. Let them see before they walk, and they will not fall. No
force is necessary to control those who see, in order to keep them from
falling; neither is force required to prevent invasion of another’s
rights, under the light of nature. I see nothing which wrongs any mind,
where no force is exerted. It is force against force which wounds. The
wound is an evil. It is an evil which force against force has no power
to overcome. If thou wouldst have others do right, thou shouldst not
do wrong thyself. Resist no good to thy friend, or thy enemy; and thy
example will not provoke an invasion of thy rights. If he take from
thee thy coat, give him thy cloak also; for, in so doing, thy example
will lead him to return both, if thy want be greatest. He will soon
recognize thee as a giver of good things, and thy gifts will lead him
unto repentance. He will not steal from thee because thou givest, and
there are none who prefer to steal, when they are supplied by gifts.
None will fight, when they have what they desire without it. None will
do wrong, when the wrong discloses no advantage. Study right, Thomas,
and right will not wrong thee.
T. But will not your precept lead the ignorant to expect forbearance,
and abuse your generosity?
W. It will lead mind to acknowledge, that what will do them good is
not an evil. It will do more. It will correct the errors into which
they have fallen by wrong precepts. It will not make them abuse my
generosity, but disabuse themselves of their own wrongs. Thou knowest
what was not done, even by barbarians. When I saw the red man, he never
lifted his war-axe against me, nor my friends. He knew I would not
abuse him, and he could not abuse me. But he could do wrong to others.
He could slay them without remorse. Canst thou explain the reason?
T. The reason explains itself. I know you was successful; but was not
your success owing to your well regulated treaty stipulations?
W. Undoubtedly, my engagements were honorably fulfilled, as they were
honorably made. I would not wrong a mind, and then require that mind to
forbear. I would have all do right; and when mind does right, it need
fear no evil. Resistance to the injury of another, is not right, and
what is not right, would’st thou recommend?
T. No: but when savages invade, or tyrants oppress, I would resist
their misrule.
W. Thou hast well said; but how couldst thou resist more effectually,
than by acts of generosity and friendship? Resistance with force
against force, is encouragement to wrong. It provokes others to do
wrong. “Overcome evil with good,” is not resisting evil with evil.
There is only one way, Thomas, to do good, and make enemies friends.
Minds, wishing peace, will find it with less sacrifice in well doing,
than in evil doing. All strife has cost even the victor more than he
ever obtained. All wisdom, in this sphere, will show thee, what is not
appreciated in the rudimental. I see wherein thou hast erred. I will
change thy wisdom, that thou mayest sit down in a circle where mercy
flows like a cooling stream to refresh the plants of heaven. Come thou
with me, and I will do thee good.
He led me where I saw a light exceeding the brightness of a thousand
suns. I saw a door opening a magnificent temple, arched as it were,
with stones of the most beautiful workmanship, and clear as crystal.
When we reached the arch-way, he said:
“Friend: Art thou prepared to do the work required of thee by the
Master of this building?”
T. And what is that work I am required to do?
W. Enter upon thy apprenticeship, and obey thy Master.
T. That I will do, in all reasonable commands.
W. But thy reason is not required, till thou art instructed by the
Master to reason with wisdom to guide thee.
When we had passed the first arch, I was reflecting on my pilgrimage,
which was so strange and new, that I felt my soul overcome with the
mercy of heaven. But my guide aided me onward. On entering the second
arch-door, I was hailed by a workman, who said:
“Whence comest thou?”
My guide responded, “From Edom.”
WORKMAN. Hast thou brought a stranger with thee?
GUIDE. A stranger has called to serve as an apprentice in thy charge.
W. Hast thou examined the passports, and dost thou know his integrity?
G. I have examined all, and find him worthy of our confidence.
W. Then, wilt thou proceed to the station where wisdom will be
unfolded, and his duties and obligations made known.
As we proceeded, an ode was sung by a great multitude. It was unlike
any thing I ever heard before. There was a softness, a melody in the
strain, that fell upon my mind with angelic loveliness, and I wondered
why I was admitted into a society, where all was peace and harmony,
and no discord grated the ear of worthy and tried servants, in this
sanctuary of heavenly wisdom. As I wondered, I heard a voice saying:
“What man hath rejected, that thou hast found. I saw thee a stranger,
and took thee in; naked, and clothed thee; sick and in prison, and
visited thee. When thou goest hence, bear this lesson in thy mind, that
good may come unto thee from the good thou doest unto others of thy
fellow servants, who may need thy aid and sympathy.” Then, I heard the
multitude say, “Amen.” “Amen,” I responded; and as I spake this word, I
found my voice had changed. It fell so sweetly from my lips, that I was
surprised at the sound.
My guide then proceeded to instruct me, that this temple was none other
than a miniature representation of nature. “It is a building of God,”
said he, “and here is thy home. Here mayest thou worship, here bring
thy gifts, and consecrate thy vows upon the altar of spirit progress,
in the eternal realities of knowledge and virtue. Here pour out the oil
of consolation for the bereaved, and here serve God by doing good to
those who need thy assistance.”
I saw my name written in the record of eternal life; and I was rejoiced
when my errors were corrected. When I was instructed, I saw my
resistance to truth overcome, and when I found how my own wrongs were
remedied, I saw how others might be reclaimed.
The temple was inlaid with gold. I saw a mind standing, with elevated
wisdom over his head, and at his feet were sitting students of nature,
who received instruction from him. In his right hand he held a book,
and in his left a banner. The book was opened, and the banner unfurled.
“This is not made with hands” said he, “but came from Mount Horeb,
where the everlasting covenant was given to the children of the Most
High. Advance stranger, and receive the blessing which thou hast
refused in thy unbelief.”
I stepped forward as if drawn by an attractive power to do what was
required, when he placed the book in my hands, and said: “Receive
this Revelation with meekness, and make it thy study. Thou hast
ridiculed without reading; read now without ridicule. Turn thou not
from its light, but when thou readest understand. Seek not thy own
interpretation, but let wisdom conduct thee in candor, to add nothing
to or take nothing from what thou hast no right, and which is not thy
own.” The mind then sat down.
I next saw the words on the banner. It was a beautiful banner, filled
with gems and devices; and when I saw it, I read the words, “Justice,
Wisdom, Progression, Order, and Harmony.” Beneath it was written,
“They shall beat their swords into ploughshares, and their spears into
pruning hooks.”
My guide then said, “Understandest thou what thou seest?”
What will you say, I inquired of Justice?
G. Justice is not cruelty, but is doing what benevolence requires. When
thou seest a mind whom thou canst aid, and unto whom thou canst render
assistance, be it thy friend or a stranger, then be just to the law
which makes thee and him companions, and recognizes the deed of mercy
as a deed of good to thyself. If he fall by the way side, because he
can not see, then take him by thy strength, and bear him where he may
rest. Put thy hand upon him gently, and say: “I will not forsake thee
till thou canst aid others as I will aid thee.” Let him want nothing,
and justice to thy needy friend will be satisfied.
T. What is Wisdom?
G. Wisdom is wise. It is wise to relieve want. It is wise to do good.
It is wise to understand thyself, to know thy dependence on others, to
see the wisdom of God in his works and wonders. It is wise to act, to
say, and to wish well toward all mind. It is wise to speak the truth,
to utter nothing but the truth, and to oppose nothing which is good.
It is wise to love, as we see love begets love. It is wise to learn,
because what thou learnest of wisdom will add to thy circle of bliss,
and the bliss of others, when they are taught of thee. It is wise to
co-operate in harmony with the thousands who saw thee in need, and
aided thy welcome within these courts. It is wise to obey the Master of
this house; for in so doing great good shall be thy reward, and thou
shalt wear a crown which the ignorant may envy, but can not pluck from
thy head.
T. What is Progression?
G. Progression is the expansion of thy mind in the wisdom thou mayest
receive from instructed minds around thee. When thou doest good, it
is wise; and as thou becomest wise, thy wisdom will swell thy mind
with the luxury it gives. Thou knowest from what thou hast seen, that
according to thy works of well doing, so shall thy measure of bliss
be. If thou wouldst do more to benefit those who need, thou must be
found faithful unto the instruction thou receivest, and then thou wilt
be prepared to discharge thy trust with honor to thy station, and with
satisfaction to thyself.
T. What is Order?
G. Order is law. Law is immutable and universal. When I say, Order is
law, I would that thou shouldst understand that it is obedience to law.
Disobedience is disorder, and disorder is anarchy. Thou wilt see that
nature is obedient unto law. Planets and suns, and systems of suns and
worlds, are all obedient to law. The least disturbance might work a
disorder, which no mind less than the Creator could possibly control.
As thou beholdest order in the natural world, so let it be thy aim to
observe order in the society into whose charge thou hast committed
thyself.
T. What is Harmony?
G. Harmony is what we mean by social sympathy. It is congenial with
order. It is union of minds. It is wisdom in unity of minds. It is
sympathy of thoughts and works. It will not divide and distract,
convulse or disturb the social enjoyment of the circle now assembled to
witness thy progress in the knowledge of the truth. Thou wilt not do or
say what will not be upheld and understood by those whose integrity is
vouchsafed to defend thee in the cause of social refinement and peace.
Hear, now, what thy Master sayeth unto thee from the throne of mercy.
M. Inasmuch, Thomas, as thou hast advanced to this temple with the aid
of thy guide, and hast entered the courts of the glorified circle of
this sphere, thou mayest ask what seemeth good to thee.
T. Then, I would inquire, why are those words placed on the banner
which I see in your hand, and which seems to indicate the end of
collision among minds?
M. Thou hast well judged. The sword and the spear will be converted
into useful implements of industry, and the banner thou seest wave in
glory over the world of mind. Thou wilt not wonder when thou seest
the wisdom which thy progress will unfold to thee; for as the sun is
true in its relation to the planets revolving around it, so will the
prediction thou seest be verified, and nations shall learn war no more.
As thou hast been instructed, so shall thy followers be, till wisdom
shall unite all minds in harmony, and order save spirits in weakness
and ignorance from their disorder and shame. Then will minds see a
victory without blood, a harmony without force, a justice without
cruelty, and a wisdom without folly.
T. But when shall these sayings come to pass?
M. That is thy work, as it is ours. Thou must know that what is thy
work, thou must not require others to tell when it will be completed.
According to thy labor and thy skill, so shall the work prosper in thy
hands. But if we are negligent, so shall the day be, in advancing upon
mind.
The guide then took me by the hand, and said: “Now thou art introduced
into this company, it will be thy chief desire to remember the
instruction thou hast received, and follow the counsel which thy
seniors may impart to thee. Thou seest many things here, and many
more will be revealed to thee, so that thy life will not be idle, but
will be devoted to the lessons as they will be given thee. I will now
introduce thee to a friend, who has a charge to give thee.”
Leading me to the right a few paces, he said: “This is the Master whom
thou wilt hear; and as thou hearest, so do ye.”
M. My son; hear the counsel of a father, and forsake not the law of
thy mother. These many years have I presided over this circle, and my
children hear my voice. They revere my advice, and yield me honor by
obedience. At my table thou wilt sit, and receive the bread thy mind
will need. Here, we welcome thee from the tears and woes thou hast
seen, and here shall thy mind be satisfied with the abundance of mercy
received and enjoyed by all of us. But, when thou shalt go on thy
mission, bear the banner thou seest, and the glory of that banner shall
wave over the world with the smile of peace. Thus, thou wilt see thy
reward in the work thou wilt perform for the good of mind in need.
When the Master had concluded his charge, my guide said: “No mind can
receive instruction without a teacher, and no mind can teach the truth,
unless he be taught. If thou wouldst advance, Thomas, in the knowledge
of this sphere, thou mayest understand that thou wilt apply thyself
with all diligence to the work before thee. And in order to make thee
acquainted with thy care, I will proceed to instruct thee in the use of
those implements, which are necessary to expedite the work devolving
upon thee.”
He then took a chisel and mallet, and said: “Some minds are rough, and
need thy labor to remove the uneven surface. Take thou this chisel
and mallet, and when thou findest a rough stone, which thou seest can
be made smooth, then let thy strength be expended upon it, even as
we have sought to make thee serviceable in this temple, by removing
the roughness of thy mind. As thou seest we have done thee no harm by
rendering thee more beautiful, and better adapted to thy position in
this edifice; so mayest thou work to render others what we have made
thee. But to aid thee in thy labor, thou shouldst take this square and
plumb, so that thou mayest try the stone, until it squares with this
rule, and works with this line and plumb, when thou wilt see its use
in the temple for which thou hast prepared it. I have now given thee
thy directions, and trust thou wilt shew thyself a workman, who will be
faithful to the trust committed to thy charge. What sayest thou?”
T. Thou wilt find thy servant faithful in all things. But may I know my
Master?
G. One is thy Master, but many are thy fellow servants. He who controls
as a father controls his children, by the voice of kindness, is thy
Master, and we are his family. Dost thou not know who controlled thee,
and made thee obedient? He is thy Master. The mind that controls
others, is the Master of those whom it controls, while those who are
controlled by him, are servants to obey his will. The Master is as the
servant, and the servant as the Master in the work required of thee. We
may not be controlled as slaves are controlled, nor yet as slaves are
worked; for our Master is not a tyrant, but a co-worker with us in the
good of all. He rules with attraction, as the sun rules the planets. He
rules with wisdom, as he has received wisdom. Force has no authority
here, only as an attractive principle to hold the workmen in a desired
position--a position for which they are fitted.
T. When we serve one another, we are servants, I suppose.
G. We are servants of good to them. But when we serve ourselves by
their industry, we serve them as slaves are served. Thou wilt see we
are free, and yet servants of many. Dost thou see the eagle perched on
that banner?
T. I see. He cries, “Many in one.” Many may be one, and one many.
G. Truly, Thomas. Many may not be in one also. Thou hast seen many
oppress the few. Thou hast seen the few victorious over the many. I
know thy course against tyranny. I saw thee when a stripling, in the
cause of freedom, but thou wast not as thou seest now. Here freedom
is not oppression by force. No mind will say unto thee, “go, and thou
goest; or come, and thou comest;” because it is his will, and not
thine. Here, thy Master’s will is thy will, and what is thy will that
thou doest, as thou art required. When thy Master and thou agree in all
that thou doest, thy freedom is what slaves do not enjoy, nor is thy
servitude the bondage of slavery.
T. What rule will make him, thou hast called Master, a master over the
workmen?
G. The same rule, or law, which controls the material world. As the sun
controls the system of orbs that revolve around it by its attractive
power, so it masters or controls them; and yet thou seest no inharmony
or disturbance, no resistance or oppression from the authority it
exercises. It is control, as we would have rule exercised over
minds. Nature is free; and what nature justifies, that thou wilt not
disapprove.
T. Can I not wrong nature and myself?
G. Thou canst wrong thyself by denying the laws of nature; but thou
canst not do what thy mind forbids thee. Nature is denied, when
resistance to attractive power is seen. Nature is disobeyed, when
oppression denies the freedom which we enjoy. Thou camest to these
courts because thou didst desire more wisdom. No force was necessary to
bring thee here. No resistance didst thou offer to the pilgrimage thou
hast made. Thy will was as free as air, and when thou didst come, it
was control which brought thee. Thou wast drawn by affinity, by law of
rule and power over thee, so that thy coming was as free as thy will,
and thy will was as free as thy coming. Thou wast drawn, and drawn
as thy desire sought. When thou seest, as thou wilt see, the harmony
of this temple and its just proportions, thou wilt not wonder at its
arrangement, nor need instruction to displace thy errors. If thou
wouldst be wise, let not thy prepossessions forestall thy judgment.
T. But what must I do with these implements of industry?
G. Take them in thy charge, and with them this compass, to aid
thee in thy work. Remember, also, that wherever thou goest, these
thy implements shall be a sign of thy masonry, and thy work thy
recommendation among thy fellow servants. As thou hast received them at
our hands, so use them as not to abuse the purposes for which they were
intended.
T. Have I no one to commend me, but these tokens of my profession?
G. These tokens will reveal thy work, which thou hast received, and thy
work will not dispute the use of the implements. Thy name will be known
wherever thou goest, because thy works will follow thee.
T. When I go hence, unto whom shall I go?
G. Thou wilt go as thou seest need of thee. Thou wilt see need of
thee where thy work will adorn the uncomely things with the beauty
and usefulness of this sphere of wisdom. Thou wilt reveal with thy
skill the hidden beauty of deformity, and develop the intrinsic value
of mind, concealed beneath the rubbish of error and wrong. Let thy
dexterity and moderation be known by thy works, so that the whole
building of God may resound with shouts of joy.
When my guide had aided me thus far, he said: “Now, Thomas, thou wilt
turn thy face to the left, and receive a lesson from the High Priest of
this temple.”
I turned and walked about four or five paces, when he said, “This is
the High Priest. He has a message, and will now aid thee in thy duty to
those with whom thou wilt henceforth be associated. Listen attentively
to what he may say, and let thy mind be opened to the words which he
may speak for thy benefit.”
As he arose, a mind said to me, “Kneel.”
“Why so?” I inquired.
“This is the order when he speaks.”
I knelt, and he proceeded: “Thomas, wouldst thou understand more of the
mysteries of this company?”
I responded, “What is useful, I would not refuse.”
P. Open then the book, and read.
I opened the book, and read: “What man, having an hundred sheep, if he
lose one of them, doth not leave the ninety and nine in the pasture,
and go after that which is lost, until he find it? And when he hath
found it, he layeth it on his shoulders and rejoiceth; and when he
hath brought it home, he calleth his neighboring friends, and saith
unto them, Rejoice with me; for I have found my sheep which was lost.
I say unto you, likewise, that joy shall be in heaven over one sinner
that repenteth more than over ninety and nine just persons, who need no
repentance?”
P. Thou hast well read thy lesson. Dost thou wish an interpretation? I
see thy mind responds, nay. Thou hast well said, nay. I am not here to
interpret what thou understandest, neither would I have thee undertake
to do what that book forbids thee. Shouldst thou wish for more light,
thou wilt not find it without a revealment be made to thee. What is
revealed, is well, and what is not revealed, thou wilt not find by any
interpretation which thy wisdom may see fit to place on the words of
another. Thou mayest interpret thy own words, but thou hast no right to
disturb the words of another, lest thy interpretation be taken for the
wisdom which instructs thee.
T. How then am I to understand this book?
P. Thou wilt understand, thy duty is not of thy own construction of
what is required by the just rule thou hast received; for the book will
serve thy harmony and peace far better without interpretation, than
with it. Thou wilt see that angels do not need minds, who are lower
than themselves, to interpret what is above themselves. When thou hast
dispossessed thyself of errors forced upon thy mind by education, thou
wilt not need a commentary to aid thee in thy duty. Hast thou not read,
and dost thou need an explanation of what thou hast read?
T. I need no explanation of that passage.
P. Truly, and when thou wilt read other passages, as thou hast read
that, then thou will say of such also, I need no explanation, because
thou will be guided by such impressions as will unfold to thee the
beauty thou seest in the pasage thou hast read. Thou seest the
prediction verified in thy presence. Thou hast repented of thy sins,
and thy repentance has brought thee to these courts to receive the joy
of well done, good and repentant servant; enter thou into the joy of
thy Master, and sit down with us to this banquet of good things.
T. I accept the offering, and trust I shall prove myself worthy of the
society whose kindness is a sufficient protection against the sin of
ingratitude. But will any mind go with me on my mission?
P. When thou goest, then thou shalt have company; but obligations are
yet to be made known to thee. Thou will not depart until thou hast
received thy passports.
T. And from whom may I receive what is lacking?
P. From the mind who has recorded thy works. The guide will now
conduct thee to the inner court of this temple where thou wilt receive
thy passports, and from thence thou wilt go on thy mission with thy
companions, who will aid thee and co-operate with thee in doing good to
thy fellow servants whom thou wilt bless with the blessing thou hast
received from this visit.
The guide said, “Follow me.”
I went. He conducted me to a circle whose countenances glowed with
continual brightness, and whose voices were sweeter than the Æolian
harp. As I advanced into a large area in the center of a magnificent
court, I saw a light streaming from heaven, and a cloud of wisdom broke
upon me in ineffable glory. So great was that light, and so dense was
that glory, that I was uplifted like a bark on a wave, but not to sink
in despair. As I rose, I continued to rise till my soul was willing to
view the height and depth of a mercy that never shuns misfortune, or
conceals bread from the hungry. “Here rest, Oh, my soul!” I said to
myself.
G. Why dost thou rest? Art thou weary with thy progress?
T. I am not weary, friend, but my mind is lost in the grandeur.
G. Thou hast well said. Remember, now, that thy elevation to this
position was not of thyself, but of that cloud of mercy which bore
thee, and on whose bosom thou surveyest the pilgrimage thou has made.
Thou wilt also remember, that thy servants from whom thou hast received
instruction, have uplifted thee by their strength, so that thou mayest
see what thou now beholdest. In due time, thou wilt be permitted to see
other things.
Stooping down, he gave me a white stone with a new name therein,
which, said he, “no man knoweth but he that receiveth it. This is thy
passport, and unto whomsoever thou shalt go of thy circle, they shall
bid thee welcome; and thou shalt not take with thee scrip, nor purse,
nor two coats, for thy garments shall not tarnish, nor thy mind perish,
because thou art denied sympathy and friendship.”
I received the white stone with the new name therein, and when I saw
the name, I wondered at its meaning.
G. Thou needst not wonder, Thomas, for what was thy name in thy
infancy, thou canst not bear with thee into these mansions of light and
peace. Thou wilt, henceforth, answer to thy new name in this circle of
wisdom. Thou wilt now return with me, and when thou returnest, offer
this passport to thy Master, who will explain some things to thee why
thy name should be changed.
We returned. The cloud of mercy shone as brightly and gloriously when
I descended, as when I ascended. I then gave the Master the white
stone, when he said: “Thomas was thy name in infancy. In infancy thou
didst not remain. Thou hast grown to the stature of a man. When thou
wast a child, thou didst speak as a child, and understand as a child;
but now thou art become a man, thou shouldst put away childish things.
Henceforth, let not thy name be called Thomas Paine; for thou wilt not
answer to a name which misrepresents thy true character, since thou
hast found favor which has instructed thee to call no mind, ‘common or
unclean.’”
T. Am I then to be called by a new name?
M. Thou shalt be called by this circle a new name, which thou seest in
the white stone thou hast received.
T. And wilt thou read the new name?
M. “Contentment.” Such is thy new name, because such is thy condition.
Thou hast sought for light and perfection in the degree of this circle,
and as thou hast found, so thou art contented with thy finding. Thou
wilt not answer to any other name, when thou respondest to the call of
thy fellow servants. In thy infancy and childhood, thou didst call mind
“common and unclean,” but now thou wilt do so no more. Thou hast seen
that thy mind was as thy fellows, but wisdom has shown thee that what
thou hast denounced as “unclean” in thy works and by thy words, is not
as thou hast said. No unclean thing can enter here, because light and
purity will cleanse the immortal mind from the impurities of worldly
wisdom and ignorance.
T. But should I retain my old name when I converse with other circles?
M. Thou mayest answer, but when thou answerest, let thy signature be
without dissimulation. Shouldst thy friend recognize thee by thy infant
name, thou mayest respond; but when thou meetest a mind of this circle,
thou wilt be hailed by thy new name, and respond to its announcement.
T. Then a new baptism may be necessary. When my infant name was
bequeathed, I was baptized. Ought I not now to receive a new baptism?
M. Thou wilt proceed to the High Priest of this circle, who will answer
thy question.
The guide conducted me again to the chair of the High Priest, who said:
“I heard thy inquiry, and thou wilt listen to my answer. Thy baptism
was not of wisdom, but of water. When thou wast baptized, thy mind was
not affected. The outward man only became the subject of purification.
Now thou art introduced into this circle, thou wilt be taught to
put away childish things, and consecrate thyself to the work of
benevolence. To aid thee in thy work, I will impress thy mind with the
spirit of this circle; yea, I will baptize thee in a fountain, which
comes like a pure river of water from the throne of wisdom. Reach
forth, oh, God! from courts of more than mortal glory, the oil of
gladness, and let thy servant be washed in the stream of thy mercy.”
Placing his hand upon my head, he said: “The wisdom of God be upon
thee, and give thee peace.”
When his hand rested on my head, I saw a stream descending from
wisdom’s holy court, gentle as the dew of evening, and clear as the
mercy of God. It came like water in the rising tide, and overwhelmed
my mind with a flood of living light. I saw the stream, and the stream
carried away the question of baptism, and left me pure from all doubt
of its character.
“Thou understandest,” said my guide, “that water baptism is for
infancy, while the baptism of wisdom, which thou hast been permitted to
receive, is for minds of understanding. This is the baptism of truth.
This is the stream of divine grace. This is the water of life. This
is the flood which shall never pass away. This is the sea without a
shore; and Contentment will receive wages. Contentment is satisfaction
with reward; and when thou goest hence, thy reward will be with thee
forevermore. Thou wilt now rest with us.”
When the guide had ended his saying, there came a song of sweetness.
The whole circle joined in one melodious anthem of joy, which was
followed by an ode of order. The words were words of sympathy. They
touched my feelings. I saw what was my delight, a society where
brotherhood was no unmeaning expression. I had found a kindness which
no mortal can understand while in the body. I found a society unlike
any thing on earth. It was a society, linked in union by an immortal
chain. It was a home, where there was bread enough, and to spare. It
was a temple not made with hands. It was made by the Grand Master
Builder of heaven and earth. Its pillars were holiness and truth, and
its “chief corner stone,” wisdom without imperfection. I saw what no
mind can see, and what no language can express, in this temple. There
were emblems of order, emblems of honor, emblems of brotherhood,
emblems of wisdom, emblems of peace, emblems of innocence, and emblems
of victory.
When my guide saw my mind contemplating these wonders, he said, “Thou
wilt bear with thee the impress of these emblems on thy mind, and thou
wilt see thy reward in the obedience which will be expected of thee.
Soon thou must go with me. The wail of misery invites our aid. Thou
wilt do thy pleasure.”
T. My pleasure is to do as thou hast said. I will not refuse thy
command.
G. No; as it is thy will.
T. As it is thine also.
“As it is of this circle,” said the Master.
“Even so, Amen,” responded the High Priest.
“Friends, when ye shall return, bring your friend, without money and
without price.”