MISSION TO THE RUDIMENTAL SPHERE.
Franklin, Swedenborg, Paine, and his companions visit a place near
the castle--Old things become new--Process of change--Identity
preserved--Self is a part of the body--All sympathize together
in good and ill--Governments defective--Opposition to capital
punishment--Origin of evil--How overcome--Success of the
mission--Means must be adapted to conditions--Contradictory
communications develop the condition of minds in the second
sphere--Conflicting revealments harmonious with different degrees of
wisdom--Writing mediums--Societies and forms of worship--Adaptation
is harmony--Harmony should not be disturbed--The mission of spirits
will be to regulate minds--Minds will change forms--Retire to a
mansion--Onward is a passport--Dullness reproved--Dedication of the
Pilgrimage.
When the instructions were given, I said to my companion, “You will now
request William to make a journey with us.”
“Shall we not be aided with others?” said she.
“Others will come with us,” I replied.
Presently Benjamin Franklin and Emanuel Swedenborg, as they were
called in the rudimental sphere, went with us to a place near the old
castle, but which was more elevated in wisdom, and less incredulous of
progress. On approaching it, William said: “Thou seest nothing new in
this place.”
T. I see new things have become old.
W. Thou wilt see old things become new. Behold, we make all things new.
T. Thou canst not make a new creation.
W. We can create new things out of old.
T. We can change old things into new.
W. Thou wilt change nothing new into old.
The mind of one with whom I had formed an acquaintance in the body,
responded: “How will you change old things into new?”
W. Thou seest a change in nature. Thou seest not the change which
nature produces, until it is produced. The wisdom of God in nature
works great changes. The blossom is not as the fruit, nor the seed as
the blossom. The voice which nature utters, is a voice thou wilt not
deny. It is the voice of God to thee. Dost thou hear it, and dost thou
feel it? The young ravens cry, and their cry is heard. The wail of want
finds a response in the supply which sympathy affords. That sympathy is
natural; and, in its exercise, the unfledged wing becomes invigorated,
and change gives support to the dependent. So, in thy weakness, thou
hast received aid from sympathy, until change gave thee strength to aid
others. Sympathy is the divinity of nature. It controls even animals.
It will control enemies. It is a divinity that no enemy can resist. It
will conquer. It will change the old into new. The barren field will
become the fruitful vineyard. The dormant energies will be quickened.
The inactive powers will become active, and change will make all things
new.
M. If all things become changed by progress, will not all things lose
their original identity?
W. The change is not external, but is internal. The change is pure. The
grossness of impurity, being removed, allows a work of refinement to
take place, so that the divinity of sympathy may be exercised without
obstruction. In its progress, the refinement will expand the charity
of the soul, and divest it of all wrong. When it is divested of all
wrong, it will feel inspired with benevolence. This benevolence will
become extended, until all nature smiles with the love of God, and all
minds are linked together forming a chain of affinity co-extensive with
the whole world, in heaven and on earth, and united by an immortal tie
which no change will dissolve, but strengthen, forever and ever.
On arriving at the designated place, there were many minds conversing
about the motives of works. One said, that no motive could be pure,
unless a mind realized some good to itself; another said, all good of
self should be overlooked; and a third said, no mind could overlook the
good of itself. We heard the conversation, when William asked, “How can
self be overlooked, when self is a part of the body, of which all are
members?”
“Ought not selfishness to be overcome, so that others’ good may be
advanced?” said a mind.
W. Thou wilt understand, that no mind can be disinterested in its
welfare, however much it may desire to overcome the nature which is
selfish, and consults selfish good. The good of self is well, and
what is well should not be overcome. It is necessary to the good of
all. Self is a part of all. If a part be not well, the whole can not
be, as the whole is made up of parts. When one part is neglected,
the other parts will suffer. Thy mind is a part of the great body of
mind. It is dependent on the body, and the body is dependent on it.
These parts embrace the whole family of mankind. There can be no joy
without all the parts participate in it, neither can there be sorrow,
without all sympathize in it. Thou wilt see that minds are united by
the law of sympathy in one body. The sympathy is natural, and when
one part monopolizes the control of the other to its disadvantage, it
must sympathetically suffer for its folly. It will not be happy in any
disturbance of the rest.
M. Then, are not minds disturbing their own happiness, when they
neglect those with whom they are united?
W. Thou wilt see that governments and societies, in the rudimental
world, deny the law of God, which should govern all his works. They
unite in compacts for the purpose of promoting the public good; but the
compacts do not seem to understand that sympathy is not a law which
grants favors to one and withholds them from another. In all human
governments, you will find that the few who control, make slaves of the
many who are controlled. The ruler should fare as the ruled, and know
that injuries inflicted upon the latter, will result in his injury.
There should be no favoritism of one part over another. Governments
study to govern; and, in order to govern, coercive measures are
adopted. The governed must submit, and pay the expense of their own
folly. They must not disobey their rulers, because their rulers will
enforce either the law or their own authority, to induce submission.
No matter what the cost may be; it must be borne by the ruled. When
the ruled consent to be ruled, they should not refuse the cost; but
when rulers ask submission to rules which are obnoxious to the good of
one part for the support of another part, they are wanting in wisdom,
and their demands will be rejected, when the ruled understand their
own wants, and the means which are essential to their gratification.
The wisdom of the ruler consults his own supposed good. He wants what
will make him respected and happy. But, being aided only by a narrow
and limited wisdom, he sees not the wisdom of nature’s laws. He sees
not the dependence of one part upon the other; and, consequently, he
rules in wisdom of self, or in the wisdom of ignorance of the relation
on which enjoyment depends. Now, he should love self, and he should
neglect no means which are necessary to produce his own happiness; but,
when he rules over others, he should understand that, if he injure
them, he injures himself; or, if he benefit them, he does good to
himself. An injury done to one person by a ruler, is an injury to all.
Hence, no government is as pure as it should be, which wrongs one to
govern the many. I have seen men, educated in crime by law ordained,
condemned and wronged by law. I have seen a mind who had been taught
the law of death for death, wronged by the instruction. It was a mind
who once resided in Philadelphia. I knew the mind when he was in his
childhood. I have often wondered, that my adopted commonwealth should
have engrafted upon their criminal code, so barbarous and cruel a law
as the death penalty. I saw that young man in his childhood taught
the doctrine of revenge. I heard his parents justify death for death,
and express even gratification, when some poor criminal had expiated
the death penalty. The child imbibed the horrid teaching. The parents
verily believed the lesson salutary upon their son. But the son felt
the malice, the wrong, the wrangling in his mind, struggling against
sympathy, until sympathy yielded to the wrong. I saw him again.
The gallows was his death bed. The parents had taken the farewell
interview. The executioner inquired of the criminal, if he wished to
say any thing to the spectators. The young man made a brief speech.
He said: “The sentence of the law is about to be executed upon me. I
have sinned against God, but I hope for mercy in Christ. I have no
ill will to any one. I acknowledge that my sentence is just. I hope
this may be a warning to all, not to do as I have done. May God have
mercy on my soul.” He was killed. The people said, “It was just.” But
when the mind reached this sphere, it was corrected. It was disabused
of its malignity. It was educated in the knowledge of nature. It was
disrobed of its cruel garments. It was taught the divinity of natural
justice. It was inspired with the sympathy of united brotherhood, and
wretchedness departed.
The wrong instruction had made his sympathetic mind callous to
benevolence. He was chilled with the malignity of cruel instruction.
The noble aspirations of his soul were blighted with notions, which
made him unfeeling and brutal, and which prepared him for the worst
crime of which society makes a record. The wrong which he committed was
the work of ignorance. It was ignorance on the part of the parents,
which led them to inculcate the cruel sentiment of death for death. It
was ignorance on the part of legislators, which induced them to make
laws that sought the correction of one wrong by requiring another to
be done. It was ignorance on the part of the instructed in the wrong,
which led him to deny the right of life to one to whom nature had given
birth. Ignorance taught wrong, legislated wrong, and made one wrong to
justify another wrong. It made both, but not directly. It will not be
otherwise, until ignorance is removed from power.
The are some countries in which you will not find a gallows. There are
some minds in which you will not find a sentiment favorable to cruelty.
Such minds can not be cruel while those sentiments remain; and, when
a mind can not be cruel, cruelty can not be done by it. Hence, thou
seest that what is the misfortune of one, is often the fault of many.
Governments are what the governed make them. No human government can
exist without the consent of the governed, or a majority thereof. It
is the ignorance of mind, that submits to wrong, and wrong is the
father of misery. It is the father of crime. Make wrong laws, and
inculcate them among minds; let them take possession of the hearts of
the people; and wrongs will germinate abundantly. The cruel creeds of
minds, overshadowed with ignorance, have made cruel souls, and cruel
souls have made cruel laws to correct the cruelty. This is the origin
of evil. Go where ignorance of nature reigns, where the sympathies
of a common brotherhood are not felt, nor encouraged by the voice of
philosophy and reason, and there thou mayest find crime multiplied with
itself. I have heard the mother teach the cruel lesson to her dear
children. I have seen the child writhe over the recital. I have watched
the progress of medicine forced into the heart of sympathy. I have seen
its awful workings at the seat of virtue. I have seen its operations
on the social affections. I have watched its icy chains, as they wound
their cold links of cruelty around the expanding charities of the soul,
and saw the death of progress, in the divinity of heaven. I saw the
death wound where the cruel wrong remained. It remained through long
years to tantalize its victim, and mock the aspirations of the soul. It
wearied the mind with its wrong, never aiding it in the path of right,
but often in the way of evil. It was cruel; and its cruelty is a shame
on decency. It is a shame on humanity. It is a libel on nature, and a
disgrace to civilization. The brute will not often wrong a brute where
no good is attainable, and yet human folly and ignorance have smiled at
the sacrifice.
Under this system of education in cruel principles, governments have
arisen and fell. The wrong has worn out the structure. The governed
have governed themselves with their own wisdom. No wisdom higher than
brutes enjoy, enters into the cruelty of many creeds and laws. What
voice reaches the ear of the poor? What echo responds to the call of
sympathy? Where are the luxuries of life garnered? Where the aid which
a common sympathy requires? Alas! Where the equalities of nature’s laws
respected? Not where indolence and wrong reside. The people submit;
they acquiesce in their unrighteousness. They teach the unrighteousness
from father to son, and receive the inheritance of their folly.
Hast thou not seen the injustice of minds? Hast thou not seen the cause
of the world’s misfortunes? All are in darkness. All are in the wrong.
There is no remedy but reform, and there can be no reform without
more wisdom. The ignorant of nature’s laws should be instructed. They
should be taught that mind needs no cruelty to make it benevolent,
no vindictive usage to make it virtuous and obedient. They should be
taught the value of their immortal minds, the value of nature, the
value of good, and the importance of harmony in the adaptation of one
thing to another. They should aid each other. They should neglect
none. They should teach the virtues of economy and industry, and the
great secret of human enjoyment, which is obedience to nature, and
conformity to the impartial justice and equity of her counsels. The
wrongs of minds repel the counsel of the elevated in this sphere. Thou
seest that while minds are obscured with darkness of wrong and crime,
they will not give heed to the voice of righteousness. They will not
listen to the truths of experience, nor be improved with our efforts.
They are sensual in their affections, cold in their sympathies, selfish
without much wisdom in their schemes, malignant and treacherous in
their doings, conceited and vain in their works, arrogant and boastful
in their professions, hypocritical and deceptive in their worship,
fraudulent and unjust in their dealings, weak and miserable in their
follies, and negligent and wretched in their devotions.
Thou hast seen the fond mother withhold the work of culture, because
she was afraid of the instruction. She was wishing the child good, but
was afraid of the truth that was important to the child’s welfare. She
was disqualified to aid the child. The child was sympathetic, but the
instruction she gave, was full of cruelty. The horrors of malignity
were impressed upon the mind, and corroded the generous emotions of
benevolence and affection. The voice of nature became stifled; the
warm impulse of kindness met no response in the cold wrongs rehearsed
and predicted; and the soft yearnings of love were repulsed with the
cruel anticipations of evil. The windows of hope were closed, and
angry clouds of despair were thrown around the mind. God and nature
were in seeming conflict. I have seen minds tortured with painful
descriptions of evil, until the evil became a fixed principle within
them; and, when the evil became fixed in their minds, evil only would
gratify it. Hence, nature, being overcome by wrong education, has
not the power to satisfy what it did not create. It will not satisfy
wrong; and, as wrongs are instilled into minds by those who are in the
wrongs themselves, so the wrongs make minds wrangle with the voice of
nature and the good of the soul. There can not be a remedy in nature,
which will satisfy the wrongs of ignorance. Thus, a mind, educated in
the wrong of cruelty, will find no response in nature. Thus, a mind
educated in the errors of pagan theology, in the wrong of infinite
cruelty in God, in the wrong of eternally increasing wretchedness of
the miserable, in the wrong of wicked spirits growing worse and worse,
will find no wrong in nature to meet the wants of such wrongs. I have
seen wrong; but I have seen no wrong of greater magnitude than the
wrong inflicted by the inculcation of these wrongs. I have seen these
wrongs germinate in the mind where they were sown, and produce a great
harvest of wrongs. They have brought forth their own fruit; they have
not brought forth love, sympathy, kindness, and mercy. The seed of
cruelty, no matter with what care it may be cultivated, or sown, never
will produce the fruit of righteousness. I have seen these wrongs
inculcated by law, by creeds, by sects, by nations; but I have never
known them to do good. I have never known a good doctrine to produce
evil fruit, nor evil seed to produce a good work. I have seen cruel
doctrines produce cruelty. I have seen sentiments, which were offensive
to sympathy, mould minds into their own spirit, and prepare it to work
wrongs. I have witnessed the sources of evil, acting in harmony with
evil; but I have never known nature to wrong itself. I have never known
minds, acting in harmony with nature, to become cruel, vindictive, or
unjust.
M. Then nature is not wrong, nor the works of nature evil.
W. Nature can not be wrong, for it is the harmonious work of God.
M. Is not mind a harmonious work of God?
W. Mind is a work of God. It is a good work; but mind is weak; wisdom
is strength; and, therefore, mind needs wisdom, without which it can
not avoid the inharmonies of conflicting conditions. In its weakness,
it may contradict the means which are essential to its development.
The weakness of the mind, may receive false doctrines--doctrines
disagreeing with its nature, and destructive of its enjoyment. The
mind is good, but is abused with the errors and wrongs of ignorance.
It is often abused by its own weakness. The mind is abused by wrongs
of others. When minds propagate the incongenial sentiments of cruelty,
thereby disturbing the natural sympathy of the soul, it overcomes the
sympathy, and makes it wretched. There can be no moral evil without
a disturbance of natural law, without a violation of the natural
sympathy of the soul. Wrongs are wrongs, because of the evil which this
disturbance occasions. The disturbance is occasioned by ignorance, and
ignorance is germinated in the mind by reason of its weakness. Thus,
when a mind is weak, it is unprepared to resist the teachings of those
on whom it feels a dependence. These teachings being wrong, because
inharmonious with the natural sympathy of the soul, induce evil to the
mind.
The origin of evil is in the weakness of mind. Strength will be
afforded by wisdom. Wisdom will be afforded by nature; and, when her
voice is heard and obeyed, the antidote will make wrong right. It
will work out the evil with good. It will elevate and rectify the
evils to which mind is prone. The origin of all evil is where evil
is. It can not be elsewhere. It will be found where wisdom is not.
It will be found where the natural sympathy of the mind is robbed of
encouragement. It will be found where cruelty is taught; and the voice
of kindness is not heard in the murderous shrieks of agony which brutal
violence enforces upon the ignorant and misguided criminal. It is not
heard in the wild roar of damnation, as it rings from minds, educated
in the mythology of pagan and taught in the place where the merciful
spirit of Jesus is professedly adored. Adored! Heaven forbid. Where
his religion of peace is mocked with peals of cruelty, and his voice
of compassion is scorned to vent the outpourings of judgment upon the
credulous and unsuspecting. These wrongs nature will not justify. They
are wrongs which no religion will make right, without the wisdom of
heaven to aid. They are wrongs which will meet with no approval in
this circle. They are cruelties which make minds cruel, and therefore
disobedient to God. They are miseries which induce miseries, and
cultivate evils among minds in the rudimental world. They are evils
which, when you go on a mission to overcome them, will be sustained
with minds in harmony with them. Soon thou must go, and when thou
goest, let thy words be peace.
M. Know we not that your wisdom will be discarded?
W. The wisdom which I would teach will be discarded by those who love
darkness rather than light, because their deeds are evil. The pure will
receive the message, because they have no works of evil, which they
wish to justify by evil doctrines and creeds. The good will not oppose
good, because nature will not oppose itself. The wise will not oppose
wisdom, because wisdom can not uphold folly.
M. But when you go on your mission, are there not some minds, in this
sphere, who will attempt to baffle your efforts?
W. There are some, yea, many minds, in this sphere, who will not
teach the philosophy of nature in its purity. They will not teach any
philosophy, save that which is consonant with their measure of wisdom.
They will teach the wisdom which is consistent with nature, according
to their respective understandings.
M. If then, one mind denies the wisdom you teach, will it not create
distrust among the minds in the body?
W. It will not create wrong; for that already exists. It will not
disprove the wisdom I teach, though it may create distrust among minds
incompetent to decide upon the merits of the question. Minds in the
body will be prepared to discriminate between truth and error, wisdom
and folly, so that a contradiction of the philosophy I shall teach,
will leave the mind scope for a comparison of my instruction with
the volume of nature. When the mind, instructed in my philosophy,
shall find it corroborated with the evidence of nature before it, no
wisdom which shall contradict it, will overthrow my positions. If my
philosophy contradict nature, it is well that others should contradict
my error.
M. But how are minds, who are ignorant of the relation of cause and
effect, ignorant of nature and its laws, ignorant of themselves and of
God, to know which doctrine is true?
W. By experience and investigation. Minds in this sphere will be
instructed by our mission to the rudimental world. They will unite with
us in convincing minds in the body of the reality of this sphere. They
will co-operate with us in relieving mind from all uncertainty and
doubt of the immortality of the soul. They will rob death of its sting,
and the grave of its victory. They will tell many facts which earth’s
inhabitants do not know. They will do good, and not evil; and, as they
do good, so evil will be overcome. They will warn all of the condition
of themselves; for whatever may be the character of communications
imparted to minds in the body, they must correspond with the condition
of the communicator. If dissimilar sentiments shall be taught, it will
prove to the minds receiving them, that dissimilar minds occupy heaven
as well as earth. The tree will be known by its fruit. The whole sphere
of wisdom will be thus developed. Thou wilt see, that, if thy circle
only were to communicate, a great error and wrong would be impressed
upon the receiver. He would judge thy teaching as the universal
sentiment of this sphere, and harbor the idea that the indolent of
earth, and the cruel among mankind, were even as thou art; and, thou
seest the wrong which such partial unfoldings of this sphere, would
induce, and the negligence it would occasion. To develop the realities
of this sphere, it is necessary that each circle should develop itself.
I would say, that each circle, possessing the capacity to communicate,
should unfold its own wisdom. Thus, when the elevated circles describe
the lower, the communications, emanating therefrom, will establish the
description.
The various circles and degrees of wisdom in this sphere, will find
corresponding affinities in the body. Thou wilt see that all circles
will advance circles to their own position of wisdom. Minds will
correct minds, the higher controlling the lower, until the lower shall
become as the higher. Thou wilt not find all minds equal to thy own,
but thou wilt instruct them until they shall agree with thee in all
things. Minds in the body will be elevated to the seventh circle in
wisdom, but progress and labor must do the work.
M. Minds in the body will deny the revealments you will make, because
they are conflicting.
W. When minds in the body deny revealments, because they are
conflicting, they deny the realities of this sphere. When they deny
the realities of this sphere, because all minds are not equally
developed in wisdom, consistency would allow them to deny the realities
of the rudimental state. Will the philosopher deny a fact, because
the ignorant contradict it? Will the mathematician contradict a
demonstration, because the blind and foolish have not beheld it? Will
nature reverse her laws, because ignorance has complained of their
inharmony? Will God cease to be God, because weakness is incredulous of
his wonderful works? Will science disown her pupils, because ignorance
has her votaries? Will wrong work righteousness, because the deceived
have not seen the evil? Will mercy work cruelty, because cruelty doubts
the divinity of sympathy?
Ignorance will act consistent with its nature. The wisdom of this
sphere will be unfolded, and, when it is unfolded, the rudimental world
will be able to judge of this sphere, as it actually is, and not from
mere speculations of fancy, or wrong information. They will be able
to judge of the truth of whatever may be communicated by the nature
of the communication. If it disagree with nature and reason, the wise
will not receive it, and the folly of the unwise will be corrected by
their disappointment. The unwise must learn wisdom to be wise, and if
they will not receive it from the wise, but follow the advice of the
unwise, disappointment will correct the folly which they have received.
There will arise many who will dispute the truth. The wrong will
correct itself, when wrong is discovered. The discovery is sometimes
brought to the mind by disappointment, and sometimes by wise counsel;
but when the latter fails, the former must perform its office to remove
the evil.
The aid and wisdom of this circle will write with mediums. When wisdom
is written, it will not act adversely to human good; and, when folly is
written, it will be detected by minds. The work of writing will require
great care on your part. Such is the physical and mental condition of
minds, that we intend to make a great change in them, before we write
what will be necessary. The writing will not be the commencement of
our work, but will follow other manifestations as soon as will be
expedient. But we shall write what will be profitable, and what is
adapted to mind. The writing will be executed with great rapidity, when
mediums shall become wholly passive.
M. The mediums of writing will not write with spirits who oppose them,
I apprehend.
W. Mediums will not oppose what they know. They will oppose what
they do not understand, if it shall conflict with their views; and,
especially, such as are conscientious in their convictions of truth.
They will not write without much discipline, because long-standing
opinions will not easily yield to the voice of invisible facts. The
nature of mind is such, that educational wrongs must be corrected with
progress. They will yield, when the living light of this sphere shall
pour its splendors on benighted humanity. But no unnatural disturbance
of nature will shock the world. No wisdom can emanate from this circle
inconsistent with the laws by which we are governed. No rude outbreaks
of wisdom will convulse minds, developed in the mysteries of nature. No
minds acquainted with the wisdom of nature will oppose our philosophy.
The weak may oppose, but weakness can not withstand wisdom. They may
cavil with its teachings, but they can not overcome its influence.
The weak may oppose what conflicts with their established sentiments,
but progress will increase their strength. Some mediums will cavil
with what will be revealed; but such will be the uneasiness of their
condition, that they will find it more convenient to write what we
wish than to oppose it. Indeed, mediums will resist our control for a
season, but their resistance will be so unsatisfactory to themselves,
that they will yield; and, when they yield, they will become as others
who have made no effort to resist the force of our communications.
Another mind wished to know, if manifestations from this sphere would
not disturb the established forms of worship, and subvert the order of
societies and churches, to which William replied: “The disturbance of
forms and the overthrow of societies and churches, will not necessarily
take place, except so far as they may be incompatible with the general
good. It is not our object to destroy, but to establish. We do not
propose to lay waste, but to build up. The mission is not to undo what
is wise, but to correct what is unwise. All forms of worship which
are adapted to the condition of the worshiper, will remain so long as
the good of that mind may require; but no form will be suffered to
remain which abridges the right of conscience. It will be our mission
to relieve mind of servitude to creeds and forms, which are chains
to wrong it of independent thought. It will be our united wisdom to
restore the rights, which sectarian policy has not guarantied to her
votaries. If the forms of worship suffer improvement, the worshiper
will not be injured. If societies and churches undergo a revision, the
members will not be harmed. If nations shall acknowledge the rights
of nations, the people will not mourn. To aid minds, collectively and
individually, to be what nature has ordained for their good, is nothing
less than wisdom; and he who well intends, need have no fears of our
intrusion, to change conditions inconsistent with his good.
“There are no forms of worship in this sphere. Order is not form,
because forms are prescribed rules, requiring obedience in those
who are disinclined to observe them. Those who are disinclined to
observe any form of worship, will not be compelled by our commands to
do otherwise. The wisdom of this circle will not exact hypocritical
submission, nor extort a profession of veneration for customs which
are unsatisfactory to mind. It has been the folly of the rudimental
world to require professions, which were burdensome to many who made
them. They were incongenial with their condition, and were, therefore,
reluctantly and not cheerfully observed. In many societies, thou
mayest see a slavish acquiescence in customs and forms, because the
mind cringes to popular respect. It is not free to do as it desires.
It is restrained through fear of those who would control the rights
of conscience. It is compelled to do service in a prescribed way, or
suffer the execration of those who rule in the church. It wishes to
avoid censure, and consequently yields its natural freedom. The wrong
is grievous to the slave. Religion is weakened by the tyranny. Human
rights of conscience are molested by the forms of worship. It will be
our mission to give freedom to the mind--give freedom to humanity. It
will be our mission to abolish the tyrant’s power, and let all minds
worship God, as it seemeth good. It will be our mission to set the
captive free, so that, when truth shall be unfolded, no chains shall
fetter investigation. It will be our mission to raise the standard
of reform, and correct the abuses of power wherever they may exist.
Societies and churches need not fear what wisdom will do for the good
of mind.”
M. There will, then, needs be a change in the forms of worship, and the
order of societies and churches.
W. There will be this lesson first taught, which makes nothing wrong
which is adapted to the good of the individual and others, and which
injures no one. The next lesson will be repeated, when mind has wisdom
to adopt the first; but we are not willing to make a development
thereof, until conditions shall require it. Indeed, conditions would
seem to forbid it, because of its want of harmony. Adaptation is
harmony with good, for whatever is harmonious can not be injurious.
The mind, acting in harmony with its own wants, and unrestrained by
conditions, will not be dissatisfied but happy in its sphere. The mind,
which acts as it does not see right and proper, must act as conflicting
conditions make it; and, while acting as conditions compel, it must
be dissatisfied and unhappy. Dissatisfaction is unhappiness. Minds in
this sphere, are adapted to the conditions around them. The circles
have what they want. There is no inharmony between their wants and the
means to gratify them. The low want what they have, and they have what
they want. It is even so with all circles; but all circles have not
the same wants. While the low want what will satisfy their condition,
the high want what will satisfy their condition. The wisdom which
is satisfactory to the low, would be very unsatisfactory to minds
above them. Hence, they will say, they are happy; and they say truly,
because, in their ignorance, they want no more. But mind, elevated in
wisdom above them, would not be happy with what they have. Thus, wisdom
is not unsatisfactory to any mind, and the only difference is the
degree to which each has attained.
Societies and churches on earth have their degrees of wisdom. What
is satisfactory to one would not be to another. Now, if one society
were to compel the other to adopt its wisdom, a disturbance would
necessarily ensue which would be very likely to make both unhappy.
It is not, therefore, just on the part of one to compel the other to
adopt its creed or form of worship. Such compulsion would be fatal to
the enjoyment of both. It would introduce a conflict and beget a war,
that would disturb their happiness. Both parties would suffer by it.
Hence, all coercive measures, calculated to make minds hypocrites,
and introduce conflicting minds into one society, are irrational and
unjust; and they who succeed in doing such work, violate the harmony of
nature’s laws, and will receive their just reward.
In our mission, we shall not disturb congenial relations. Societies
and churches will not be forced into new creeds contrary to their
wishes. But minds, who need a superior wisdom, will be aided in harmony
with their wants. It is wise to satisfy want. It is unwise to control
mind so as to make it receive what it does not want. The unwise of
earth have attempted to make others wise by compelling them to act
and receive what was contrary to their wants. The rule was wrong, and
unhappiness was the result. The rule was incongruous with the wants of
the mind, and what is incongruous with want, can never satisfy want,
because incongruous things will not produce satisfaction.
Societies will not be required to change their forms of worship or
their creeds of faith by minds of wise circles. The minds of wise
circles will employ their wisdom to affect minds, and render them
capable of reforming the externals of religion as adaptation requires.
Thou wilt see that when a mind becomes wise, it will reform its
worship, and make circumstances congenial with itself. It will put away
the unwholesome forms of worldly wisdom, and worship God in spirit and
truth.
When a creed, or form of worship, is made by the wisdom of the maker,
it will not be dissatisfactory to him, because it is congenial with
his wisdom. But, when that mind becomes wiser, when a change has been
wrought in the soul, it will require a change in the creed and form
of worship, otherwise incongruity will disturb his peace. I have seen
some minds so wedded to their creeds and forms, that they would not
reject them, even when their conditions demanded it. I have seen these
minds profess reverence for creeds and forms when they had no reverence
for them. I have seen these conditions conflicting with each other,
and the mind distressed with the wrong. I have seen them acquiesce in
measures which they did not believe consistent with human good, because
they had once avowed a confidence in them. They feared the reproach
of others, and dared not be honest in the sight of God and their own
souls. They concealed their own convictions from the inspection of the
society or church, and yielded submission to conditions which were
unjust and untrue to their peace. I want a reform of these evils. I
want a change in these minds. I want a harmony between their wisdom
and their professions. I want no discord between mind and God. I want
no hypocritical reverence for forms and ceremonies not consistent with
honest intentions. But I want mind to worship, as it seemeth good. I
want no society or church creed to make mind virtuous and happy. But
others may want; and may want so long as ignorance remaineth. While
they want, they will be dissatisfied when denied what will gratify
it. Therefore, thou wilt see that what is not wanted, it is well to
destroy. Thou wilt see that our mission is to change the wants of mind;
to give it a relish for holy things; to make it adapted to a condition
of higher development; to mould it into the wisdom of a purer sphere;
where the wisdom of adaptation will be appreciated, and harmony result
in greater bliss. Thou wilt aid in this work. Thou shouldst not refuse
to work a reform of conditions, by working a change in the minds of
those who will be affected by them. When that change is wrought, the
forms of worship, and the creeds of societies, will very easily become
changed, so as to be adapted to the condition of their supporters.
The wisdom of a circle who wish only good, will open a way for a change
of minds, who will reform societies and churches, so that creeds and
forms will harmonize with their condition of development. It will not
be necessary to change any creed or form of worship, only as it may
disagree with the condition of the worshiper. To change a form of
worship, so as to make it disagree with the wisdom of the worshiper,
would be to exact a hypocritical profession, than which nothing would
be more inconsistent with the good of mind. To relieve mind of unjust
and unwholesome burdens, will not require unreasonable control of such
externals of religion, as are adapted to mind. Nevertheless, as mind
becomes changed by wisdom of higher circles, so the forms and customs,
which work harmoniously with one condition, will need to be changed
to harmonize with a different condition. But, when the mind becomes
changed, so as to require a change of externals, it will not require
great labor to change them also; because the principle of adaptation,
being understood, will necessarily work the desired reform. We shall
not seek to correct the outward service, but the inner man; and, when
the mind is reformed, the outward condition will become harmonious with
it. If thou wouldst understand more fully the wisdom of our circle,
thou mayest go with us where no wrong will be done unto thee.
M. Where will you direct my steps?
W. To a mansion which is near thee.
M. May I now go?
W. Thou mayest go, as thou art prepared. There will be a work required
of thee, when thou shalt enter there.
M. I am ready to do what will be required, if no evil be designed me or
others.
W. No evil will be required of thee. Thou wilt not be required to do
evil but good.
M. Then you may lead me onward.
W. Onward is the word. Onward is progress. Onward is thy motto. Onward
is thy passport. And, when thou shalt reach the mansion, thou wilt say,
Onward. Onward will admit thee, guide thee, and give thee a wisdom,
thou hast not known. Onward, then, will unfold a change of thy mind,
and qualify thee for usefulness.
We reached the mansion. The mind was received. Onward did not stop.
Onward never stops. It works, labors, acts, and moves for the good of
mind. Dullness waits, cringes, fears, doubts, moves not. It waits to
see, to know, and to understand the mysteries of nature. It will wait,
and wait in vain. It will wait, and wait without improvement. It will
wait, and improvement will wait also.
When we work an improvement of mind, it will not be done by waiting.
Energy, zeal, industry, onward, will be our companions. The wisdom of
earth must yield to the wisdom of heaven. The aid of heaven will not
wait, but make all things new. Wise minds will not wait for minds of
other circles to do what is necessary for them to do. Unwise minds will
wait, until they find waiting inconsistent with progress. Then, they
will wait no more.
There will not be wisdom in waiting for disclosures of facts from
this sphere, when facts which have been revealed are neglected and
distrusted. There will be some who will wait for minds of this sphere
to _make_ them work, and do their duty to humanity, but they will never
be satisfied with waiting. There never can be progress in any mind,
while it waits, and asks spirits to do what belongs to itself. There
never can be advancement with circles while they omit the essential
obligations of duty to others. There will never be any reform by
spirits, who depend wholly on others to reform them. We sow the seed of
wisdom, but nettles and thorns choke the growth. We sow the principles
of truth, but errors and wrongs are made to destroy their influence.
The weeds of error must be destroyed, or no reform can be effected.
Hence, minds waiting for spirits to destroy their wrongs, waiting
for others to do what they must do to receive the truth, will wait a
profitless season to see the salvation of their souls.
In conclusion of this work, I will say that when this medium shall wait
for us to do what is well for minds in their conditions, I will write
another book. I will write a continuation of my experience in this
sphere. I have succeeded in presenting a brief period, and a running
sketch of other periods of experience, which will be more completely
written, when this medium shall wait for me to do it. I will now
conclude by saying, that what is written is without the volition of
this medium, and will not suffer mutilation by compositors or others,
without his detection. I wish to say, that my name has been given,
as was promised, and the reader will find the names of Wm. Penn, and
Emanuel Swedenborg, associated with me. There will also be given
another name in the writings of the next work.
Having completed this volume, I would very respectfully dedicate the
same to the rudimental world, without respect to persons.
T. PAINE.
POETRY.
The following article was written for an Album, February 12th, 1852. I
sat down with the intention of writing a prose article, by the request
of a lady, without the aid of spirits. When seated, my mind lost all
thought, for a few moments: I had no design of writing a poetical
article, for nature did not make me a poet, and not much of a judge of
poetry. I will say, I never wrote a line of poetry in my life, unless
with the aid of spirits, since I have been a medium. In about five
minutes my hand began to move, and wrote as follows:
THE SECOND SPHERE.
There is a flower that fadeth never;
There is a star which never sets;
There is a gem that shineth ever--
There is a Mind, which ne’er forgets
The flower, so sweet, so fadeless, even
The star, ’mid other stars, so bright--
The gem that decks the vault of heaven;
Or mind that lives for purer light,
Where angels dwell in nightless day,
Where seraphs chant the holy lay,
Where minds unite with minds above,
Where all is peace, where all is love.
There is a casket filled with flowers;
There is a stream of crystal life;
There is a beauty decks my bowers,
In this bright world away from strife;
Which fills my soul with grateful praise,
Which melts my heart with holy fire,
Which wakes my song, inspires my lays,
And quickens mind with pure desire;
For sweet employ in works of love,
To bless my soul with grace above--
The flower, the star, or gem so fair,
That I no want or sorrow share.
LINES
Addressed to Rev. T. J. SMITH, through S. H. LEWIS, Medium, March, 1851.
Go ahead, look backward, never,
ONWARD, be the CRY
Fight truth’s battles--never, never,
From the contest fly.
Be thou ever looking upward,
For the truth on high;
Falter, faint not, in the struggle;
Be your watchword, TRY.
TRY for every thing that’s glorious,
Be you good and true;
Ever be your motto, progress--
Ev’ry THING that’s new.
Care not for the world’s applauding;
Think of something higher,
Strive to serve the heavenly Father;
Preach, with holy fire.
Holy spirits guard you ever,
Keep you in the way;
From the earth, your heart then sever--
Wait the rising day--
Ye shall see it, feel it, know it,
Tell it to the world--
Tell them ALL, that superstition
From its throne is hurled.
S. R. SMITH.
THE VOICE OF THE SPIRIT.
Blessed are the living who see the light of salvation. They shall be
as stars in the firmament, and shine forever and ever in the heavenly
kingdom. They shall not visit the tomb of the departed without hope,
nor mourn without consolation. They shall rejoice always in the hope of
heaven.
Hast thou been to my grave? There no voice responds to thy mourning
soul. Hast thou been weary with care? Thy care will not lift the burden
from thy spirit. Where, then, wilt thou go? Go where the sunlight is
unbroken by the intervening cloud of despair, and the song thou wilt
hear, will be the song thou dost love.
Go, sister, not declining,
Till thy weary work is done;
Go, when thy soul is pining,
Oft, and bow before the throne
Of mercy, never tiring,
Of goodness forever free;
And let thy mind admiring,
Be warmed with charity:
There offer thy oblation,
Where misfortune claims thy aid
There seek the great salvation,
As thou and I oft have prayed.
LINES
TO A FRIEND FROM THE SECOND SPHERE.
Thou art weary, my friend, with earth’s fading toys;
Thou hast felt not the love of wisdom’s pure joys,
Nor seen the bright sunshine, in mercy untold,
Unfolding a beauty more precious than gold;
For the clear stream of truth rolls sweetly along,
Like notes on the wave of the seraphim’s song:
The minds I behold, are the friends I admire,
And the love which I feel, my soul doth inspire:
The song I have heard, is a song known to me,
More welcome its notes than the flute’s dulcet key:
More wondrous the wisdom, disclos’d by the star,
Revolving ’mid circles of systems afar,
Than the moonlight of mind, with works evermore
Conflicting with nature on error’s dark shore;
Or the dream of thy mind, or the fear of the knell,
Which comes to thy soul from the sad, tolling bell.
Away, far away, from my beautiful bower,
Thy strength thou art wasting with thy weary hour,
Where the sweet song of heaven dispels not thy fear,
Nor the angels of mercy away chase thy tear;
Though one thou hast lov’d with the love of true joy,
Would welcome thee upward to sweeter employ.
Away then, dear friend, away with thy sadness,
The bright morning dawns with hope of true gladness;
And the one thou hast lov’d is not far away;
But is near thee to bless, by night and by day.
The following article was written by a spirit, with the hand of Mrs.
CHARLOTTE M. CAVAN, of this city, who has kindly consented to its
publication. The spirit designed to make her speak as she felt, and to
represent her condition.
A VOICE FROM THE SPIRIT LAND.
I hear a voice, ’tis sweet withal--
Far sweeter than Æolian lyre;
Gentle its murmurs on me fall,
In harmonies that never tire.
I know that voice, my inmost soul
Answers in quick response to thine;
Deep are the harmonies that roll,
When thy fond spirit enters mine.
For worlds of wealth, I would not give
The wisdom I receive from thee;
Thou bidst me to be pure, and live
Worthy of one whose spirit’s free;
For what is death? ’tis but a life--
The dawning of a new born day;
With immortality ’tis rife--
A bliss that can not pass away.
Then gently speak, and touch my hand;
Give me more light and truth divine;
And, when at last the spirit land,
Unfolds this waiting soul of mine,
Thou’lt be the first to welcome me--
To lure my raptur’d spirit higher;
To show me those I long to see,
And tune for me thy angel lyre.
FOOTNOTES:
[A] When one head controls another, the one controlled has been
beheaded.
TRANSCRIBER’S NOTES:
Italicized text is surrounded by underscores: _italics_.
Obvious typographical errors have been corrected.
Inconsistencies in hyphenation have been standardized.
Archaic or variant spelling has been retained.
The cover image for this eBook was created by the transcriber using
the original cover and is entered into the public domain.