CIRCLES ON CIRCLES.

 

HAVING sought and found other circles than those of the first sphere, it may awaken exertion and stimulate industry on the part of those whose good we seek, to widen what has been said on this subject. The object is not works on works of men but works on works of angels. All circles of the first sphere are only the works of mind in its rudimental state, assisted with occasional rays of light, or rather light mingled with darkness, to aid its development. But the circles of this sphere are aided by the developed wisdom of a higher sphere, among whom are the patriarchs and prophets of centuries gone by. We are in communion with them as earth's inhabitants are with us. But there is this difference. Men and women, in, the rudimental state, see us only through mediums, who are as the doors and windows of an edifice. It is only through these mediums that we are able to convey the intelligence of our existence, and make known such facts as will be serviceable to man. And, even in this effort to communicate the truth, we find many serious difficulties to overcome, before we can make ourselves understood! Such is the will of mind, that many spirits will not work with us, nor would they be able to assist us very materially, were their services at our command. We are, therefore, aided with wisdom from the third sphere, even as some on earth are with the wisdom of the second sphere. But when we say, we are aided by the wisdom of another and a higher sphere, it should not be understood, that all who inhabit this sphere are thus aided. Knowledge is not attained in any sphere without passiveness. Examinations and investigations of nature and the laws of the universe, are indispensably requisite to the progress of mind; and those examinations and investigations must be accompanied by no established will to prejudge the facts, which such investigations may disclose. The mind should not be willed by circumstances to reject the truth, but it should be passive to receive the light. No condition of the mind is so unfavorable to the soul as will—will that predetermines without knowledge—will that assumes, and then makes the assumption the basis of opposition, the ground of contention with facts—will in subjection to ignorance—will with folly to guide—will with selfishness to control, and will that labors to defeat the will of heavenly wisdom.

 

Circles in wisdom, with circles devoid of the same wisdom, exist in the second as in the first sphere. Men are not made wise, only as wisdom is received, on earth or in heaven. The removal of mind from the first to the second sphere, adds nothing to the stock of knowledge but the knowledge of its immortal existence. It sees life in conscious being, in its own being, which, perhaps, before its entrance into the second sphere, was only seen through a glass darkly, or symbolized by faith in revelation, or the works of God in nature. It forms an association with other spirits kindred in elevation and development. It seeks affinities like itself. It avoids others unlike itself. No arbitrary power is exercised over its will or wisdom. No influence is exerted by superior spirits to control the freedom of associates, or their right to associate with those like themselves. Passing from a sphere where congenial affections and affinities form circles of interest and pleasure it renews its attachments to circles with its accustomed avidity. But strange as it may seem, no other circle would so completely satisfy spirits, in their corresponding affinities and relations, as the one which nature has provided and qualified them to enjoy. The uncultivated find the uncultivated, and they mutually sympathize in each other's society. They are united because they are alike; and because they are alike there is no disturbance. In this respect, the spirits of all circles differ from the world below.

 

Harmony is the law of mind, which all spirits in this sphere obey, because they will to obey, and because they can not will what is contrary to their will. Hence, they are contented, because no power infringes upon their will, no will of others disturbs the will they exercise. Each spirit wills what it wants, and wants what it wills. If, being ignorant, it wills the society of ignorance, such society does not object, because that would be censuring itself; but, if cultivated, it wills the society of the cultivated, that society welcomes its own, because it can not deny itself. Such is the order of God in this sphere of life.

 

Circles, are, therefore, worlds or spirits harmoniously associated together, each world being governed by conditions corresponding to its will of improvement, and its knowledge of wisdom. The first circle of this sphere has its type, or anteype, on earth. What men call devilish, and what we call unwise, misguided, and ignorant mind, with corrupt and false views of God and duty, dwell in this circle. Murderers, liars, thieves, robbers, misers, winebibbers, gluttons, and many others, whose sympathies accord with ignorance of true wisdom, centre in the wilderness of the first circle, where the desolation is more complete than the deserts of Arabia. But still they have what they want, for wisdom has so organized mind, if we may so speak, that any other land would be unwelcome to their undeveloped souls. They resemble the wandering circles of Musselmen, who seem content with the burning sands under their feet, and the melting sun over their heads. We see whole nations in this circle. We see some of all nations but one. The poor Indian, as he is called, looks down in pity. He is not with them. He wills a higher position, and a purer circle he enjoys. With all his rude hands have done, with all nature has done, with all God has done, the first circle has no mind equal to the untutored inhabitant of the forest. We see men of professed refinement, we see women idolized for their beauty, we see works of both, and we full well know that men of the forest, into whose glades the light of civilization has never dawned, and over whose hills and mountains the arts and sciences have not traversed, have a circle that sends sympathy to circles below them in wisdom and knowledge of God and nature.

 

We see all conditions of mind wondering what we mean by circles. And, when spirits reveal the truth, they wonder still more. But wonder as they will, the stern reality is nakedly before us, that no rude inhabitant of earth, educated only by nature as she instructs in the vast volume of her wisdom, will find a level, with the debased condition of many minds schooled in the wrongs of civilized society. And what is more wonderful, such are in the lowest circle on earth, in the sight of infinite Wisdom. We see works which an Indian would spurn with proud disdain to do, in the midst of what is called wisdom among men. And we see the hand of God removing those souls to a sphere, and to a circle in that sphere where corrupt wisdom may seek what corrupt works may merit—the congenial wisdom of darkness. We see men in the body passing along in their wild career of vice to the verge of the grave, not mindful of other's wants or woes, not caring how or in what way they wronged a help less, or friendless, brother or sister, only so that they might control his subsistence to their own will without a recompense; and we have seen such spirits associated with other spirits in a condition, which was the only one containing the wisdom most welcome to their souls.

 

This was wisdom in wisdom of God. It was a wisdom only in degree—degree which would be selfish in any other circle, in a degree which would be selfish where they are, were it not that others who are with them are like them, and what is the possession of one, must be the possession of all. We say, must be the possession of all—all in that circle—because no inequality of possession can exist where all conditions are the same. All conditions, then, being the same, each being like the other in the development and wisdom of mind, no selfishness can exist, because no will can be exercised to rob another of what he has no need—the wisdom in which all mutually participate.

 

We write what we see, not what we have experienced; for we find what we have not experienced in what others have related, as the only experience we have of the first circle. It is all the knowledge we can gain, because it is impossible for us to retrograde to the condition of the first circle; and because we have no will to will a thing which is impossible, and which is opposed to our will of progress. What we know, then, of the condition of the first circle, is what we have learned from those who have had some experience, and with it discipline. We will say, that what is seen by us is known, but we will say we are inexperienced in the works of those who inhabit this circle. It is true, we see them, see their conditions, but it is also true, we have never done what they have done. We know as we see, and we see that what is satisfactory to the first circle, would be misery to us. It would not meet what we want. It would not fill our minds with bread. It would not satiate our thirst for the water of life. We should famish in the desert. We should stumble in the darkness. We should work in tears. We should overcome works of opposition. But it is not so with them. They are at ease. They work but sluggishly. They cannot work otherwise. Their condition forbids it. They desire but feebly a change, and they desire a change only in a small degree. It is so small that we should marvel to call it a change. Long years are wasted with no perceptible improvement in wisdom. We say, perceptible, because it is so tardy, so slow, so impotent, that unless we survey a series of years, we can not realize any difference. We have seen a spirit who has emerged from this circle. He came with wonder. He was astonished at the advantages. He was surprised when the real difference was disclosed. He saw nothing higher when in the first circle than himself. He saw no glory above himself. All was as himself. No spirit was happier than he thought himself to be. But when long years had wasted away, when almost imperceptible changes had passed before him in multiplication, he awoke from his reverie. The long century had wrought deliverance. The tardy soul, immersed in the quiet of the midnight around him, saw the opening day of a brighter circle.

 

Such is the worst condition of which we have any knowledge. It is a condition unenvied and unenviable. But it is a condition many, very many of earth's children must share. We say, they must share it, unless a very great moral change—a change accompanied with wisdom, and wrought by wisdom shall interpose to save. Will is opposed. Will is in the way of reform. Who, then, shall change the will?

 

We will say, that all who will against wisdom are in the first circle. All who oppose the wisdom of a higher circle, must remain in the lower circle, until a change is wrought which will overcome the folly of ignorance. And it should be understood, that folly has no power to cure itself consequently, no circle can ever remove its own weaknesses, because not having the wisdom, it cannot remedy its own defects. As no mind can impart what it does not possess, and as each circle is of one mind only, so the change, when wrought, must be wrought by the wisdom of a superior. Such wisdom is only found in superior circles, or circles possessing more wisdom. When circles, therefore, competent to work a change, interpose their power to deliver the ignorant from their ignorance, and save them from a condition of spiritual blindness, the wisdom of their assistance is often opposed by the folly of those whose good is sought.

 

Circles in this sphere seek what other circles need to make them more wise and happy. But when we offer the gift to the blind, the blind refuse the offering. They welcome no assistance, because they do not appreciate their need of it. We work to enlighten, yet the light shines not on the darkness. We labor to instruct, yet instruction is disregarded, and disregarded because its advantages are not understood. In this condition all progress is retarded, because all means are disowned, which are essential to work deliverance. We see what evil is, but they do not see it; and, therefore they accept of no work to ameliorate their condition. They seem not to know the wisdom of progress, or the advantages of developed minds. Hence, the long lapse of weary years is wasted, before they come to the truth as unfolded in the second circle. Hence, circles are working the good of the needy; and, in doing others good, they have their reward.

 

When spirits do nothing, is when they are incapacitated to do. When they are incapacitated to do, they are not required to do, and when they are not required to do, they are not responsible for being idle. Now, we see spirits in this condition. In deed, all spirits of the first circle, are incapacitated to do good to others, and are irresponsible for their inability to do what they can not do. What one knows all know, and what all know affords, no opportunity to make others know. Wisdom, being good, and the only source of good to spirits, it will be seen that two equals cannot instruct each other. It will be seen that all, being equal, can not improve each other. It will be seen that unless each is improved by spirits of a superior wisdom, no improvement can take place. When improvement is made in their condition, it is not their condition which improves itself. With these facts admitted, we will say, that the spirit improved, has no credit for the improvement. The improvement is not the work of his will or wisdom. It is work of a will and wisdom of another circle. Hence, the spirit has no claim on which to demand a recompense for the reform, and all progress, all developments, are produced, not by the spirit acted upon, but by the one who acts. As the first circle has no power to impart wisdom above what it possesses, and as what it possesses is incapable of increasing wisdom in the possessor, so the development of mind in that circle, is not of the will or wisdom, worth or merit, of itself; but of the will and wisdom, worth and merit of others. By this rule, we see spirits advancing, step by step, through the misty works of darkness. But what is their reward? Selfishness calls for a reward, and it calls not unfrequently for a reward on account of what others have done. Have spirits of the first circle worked their own uprising in wisdom? No. Have they instructed others in wisdom?

 

We see wisdom can only be imparted where wisdom is possessed by the actor. The actor does not possess, and, consequently, can not impart wisdom to those like himself. Hence, no recompense is shared by the first circle, because they are incapacitated to do good to others.

 

Circles of spirits, in this sphere, have what they want. When they want nothing, they make no effort to obtain any thing. This condition is more unfortunate than criminal. It is unfortunate, because it is wisdom to become wise. It is wisdom to become wise, because wisdom is the bliss of heaven. No spirit can be happy without it, and none can be wretched with it. Where there is only a small degree of wisdom, there can be only a corresponding degree of happiness. Hence, spirits in the first circle share the bliss which their wisdom furnishes, and no more. This is true of men in the rudimental sphere. Where the wisdom of men is confined to works of selfishness, which is the lowest degree of wisdom, they share the reward of their works, as it is generally termed. They share the folly which is done by them. If men seem to be wise, and do no good to others, it is wisdom in selfishness. It is a wisdom that cheats the possessor. No matter what appearances may seem to indicate, one law exists, and one fact is clear, which such minds would do well to consider. We see spirits of that degree of wisdom among the lowest of circles. And, if they expect to be happier in the second sphere than they are in the first, without a change for the better, their expectation must perish. The heaven they enjoy in the body, is the heaven which awaits them in the spirit world. Death unlocks no wisdom to the spirit; neither is there any advantage, where nothing is changed by it. We see the deception which prevails on this subject among men. We see large numbers anticipating a change by death which will unlock the portals of wisdom, and deluge their minds in the infinite flood. We see men calculating on wisdom, as though the whole world of life would be concentrated upon them the moment death consummates its work. Mistaken souls! It is a dream. Nothing can be farther from the reality. Wisdom is wisdom, in all spheres. Wisdom is a pearl of great price. It is what wise men have found, but found only as they have become wise. It will never be found without labor—labor with those who have it, to impart it to those who have it not.

 

Death is not wisdom. It is not the gate to wisdom. Otherwise, why do not men press into it. Men profess to seek wisdom. Men profess to believe that death is the gate whose opening admits the pilgrim to a world where wisdom comes down, like a flood, unasked upon the mind. But some men dread to enter it. They do not seek death to find wisdom, neither do they seek death as a door to life in wisdom. Alas! what is profession without practice? What is faith without works? Death wills no wisdom—it wills nothing. It is a transition from one sphere to another. It is wisdom in God to change his plants from one garden to another. But does the change facilitate the growth of the plant? Is the plant matured by the progress alone of transplanting it! As well might the work say to him who performed it, I am the workman. As well might the spirit of man say, I am God. The change is wise in him who changes; but what is wise in God must be understood by him who is willing to make that wisdom his own. Wisdom is one thing, but to understand wisdom is what we call progress. Wisdom is now, as it ever will be; but to understand it is not now as it will be.

 

When spirits enter the second sphere, they understand neither more nor less of the wisdom of God by the transition than immediately before. All spirits who will see, may see with equal success in one sphere as in the other. No additional stimulus exists in the second sphere which is not manifest in the first. We live in the same world as ever. There is nothing new which is not always new, and nothing old which is not always old. Forms change, wisdom changes not. Spirits change by progress the condition of spirits. We mean the wisdom of spirits—the furniture not the building; that is immortal, and changes not. We see the men who intend to be instructed when they get to heaven. They will to postpone instruction in the body, until they are transplanted into another sphere. And why? Because they are in darkness. They are deceived. They know what rules are established by God for the improvement of mind in the body. But who has told them of other rules—rules which flatter to deceive, and deceive to wrong—rules which God has made for the government of spirits in their reception of knowledge—rules which belong to, and control one department of his empire, but not another; we ask who has told men to their injury this tale of the imagination? They who knew not the truth. They who have received a compensation for the flattery—for the mischief—which lies concealed from the deceived. Who makes rules suited to encourage the indolence of men? Who trades in wisdom worse than folly, and wills a law of progress for earth unfitted for heaven? Who wills for heaven a law of progress more advantageous with security to spirits than what is on earth, thus inviting mind to recognize a partiality in an impartial God? Who orders wisdom, corresponding with works of men, to write what wisdom hath not written? Who wills wisdom in heaven, and folly on earth? Are there Lords many, that spirits should have laws many? To us, there is but one Lord, and one law of progress in the wisdom of God, whether in heaven or on earth? All mind is subject to that law. All progress is controlled by that law. All reform is dependant on that law, and no mind can change it in earth or heaven. Is it not vain, then, for spirits in the body to calculate on receiving in heaven what would be a violation of law on earth? And is it necessary for us to show what men know to be true in regard to human progress? Is it necessary for us to say, that no spontaneous deluge of wisdom overwhelms mind in the body? By what law, then, do they calculate upon an uprising in the knowledge of the truth, overleaping in an instant the progress of centuries upon centuries of mind, who have received instruction from nature's qualified, instructors? We see who calculates, and the wisdom of that calculation. We see mind palsied with the work. We see mind neglectful of instruction—mind procrastinating advancement—mind writhing in superstition and ignorance— mind made wretched by mind; and we see the minds who contribute with their influence to fasten these convictions upon mind, lashing mind for the delinquencies which their own folly has occasioned. We hear them complain of the ignorance and folly of men. All this is human wisdom, but is it the wisdom of God to inculcate a sentiment which overlooks the law essential to its reception? Is it wise to tell men what worlds of wisdom they will instantaneously possess, when death shall unlock the portals of eternity— when the avenues of earth and heaven shall be opened; and, at the same time, work the conviction upon their minds, that this wisdom is inaccessible to them while in the body? Is it just to fault men who are delinquent under such circumstances, or is it the prerogative of one mind to condemn another for what it has encouraged, if not created? We see who has done all this? We see more. We see men casting with their words, whole empires of mind into a world which has no hope, no light, no progress, no pity, no consolation, because those spirits have believed their report? Who wonders that mind becomes stupid, stultified with the awful mockery? Who wonders that the low circle advances no faster in wisdom on earth, and who wonders that wisdom is scorned? Have spirits in the second sphere no obstacle to overcome? Have they lost sight of influences which check progress in the body, because they have entered another sphere of continued life?

 

We see who occupy the first circle in the body. They will occupy the same circle in this sphere, unless a change be wrought in their condition. This can not be wrought in opposition to their will. It is will which opposes wisdom. It is will which opposes spirits. It opposes light with darkness—the darkness of self conceit. We see men opposing their own and other's good—opposing the work of spirits to enlighten them, calumniating and abusing their best friends—working with mediums to dissuade them from their duty—telling them falsehoods to accomplish their purposes—inviting them to desist under penalty of rain to their temporal prospects—warning them of consequences which they know can never occur—and wishing them to give up a profession of the facts which they know, to accomplish the end of their wicked designs. We see men who profess to be ministers of Jesus engaged in this work—men whose character is in our hands—men whose welfare would be in disrepute were wisdom to utter her voice in the streets and publish their wrongs—men whom the people adore with their praise and worship with their offerings of gold—men who write sermons defending spiritual intercourse, and yet write what they do not believe men who write what will please those whose support they crave—men who preach in their desks what they denounce out of it—men, such as these, will occupy a circle where selfish wisdom riots on policy, and expediency is regarded only as the minister of their own wants. They have learning, but their learning is not the wisdom of heaven. It is learning; but it is a learning which will only qualify them for the lowest circles in this sphere it is a learning which they must unlearn, before they can enjoy the bliss of even the second circle. It is what will place them in the lowest circle. Their learning is what directs them to works of wrong. We see much learning, but very little wisdom among many who write sermons with words of honey and words of worldly wisdom, wrangling with words of the same wisdom, about which wisdom from above, has no communication.

 

We will say what will shortly be done. We shall make bare men's hearts. We have resolved to rebuke sharply. We have under our inspection more than one whose inducements have been such with mediums, that we shall not write without writing the truth. We shall write what they have done in other matters, and what we disclose will be justified by witnesses whose reputation for truth will not be questioned. We see what will make some men tremble, when revealed. We will them good, and when we see what will is doing to oppose the good we intend, we must write what will remove the obstacle—what is necessary to quiet the resistance which the will of others has thrown in our path—what will be useful to the individual and to the public—useful because imposition is productive of no good to community, and useful because the individual needs exposure to save him from the misfortune of his own sins. We will write as we intend. We are spirits. We will what is good. We will no evil. But we will to remove evil, that good may be enjoyed.

 

Men who have thrown off the works of iniquity, men who have abandoned their crimes, men who have disabused themselves of their wrongs by works of repentance, will write no works against spirits. They will not engage in warning mediums concerning the good or ill which devotion to spirit communications will occasion; no, nor will they be afraid of our revealments. It is not the misfortune of an honest mind to fear spirits, or oppose others who have a desire to know the truth. It is a will in wisdom of selfishness which makes them oppose what others wish to do. It is a will of corrupt motives. It is a will which would will a servitude congenial with African slavery—a will to control honest inquiry with dishonest and mercenary motives—a will that aspires for dominion over the liberty of private individuals—a will which would monopolise the inalienable rights of man to works of individual wrong—a will that wishes to control the work of others, when others wish what is good for all—a will which is unmannerly in its exercise, as it is fraudulent in its pretensions and contemptible in wisdom of wisdom in words to ruin. We will to write an expose without a shudder, without a fear; and we are willing what will not be mistaken by those who will to write and preach without aid from heaven—without aid from circles whose light they never will see tilt their money-seeking industry shall be swallowed up with what they now affect to contemn. It is worse than folly. It is a defilement which water cannot cleanse—which fire can not purify—which anodynes cannot heal—which words can not cure; but which exposure alone must aid to works of repentance. We will expose. We will write names. We will say what will shake worldly policy, worldly wisdom, with its abominable conceit, its miserable voluptuousness, its wordy vaporings, its agonizing dread, its moaning concern about what others will to do, without the consent of their will. We will shake with words which no human policy can evade, no selfish wisdom can control, no will of man can withstand. We will write their names in letters of wonder on the doors of wrong, which overshadow wrong in the opening revelation of wisdom from heaven. We will write their names on the church, and the worshipers shall read the deed with the blush of shame. We will write what we have seen over their names, and the congregation shall know that spirits write the truth. We will write it on their windows, and their wives, and their children, and their servants shall read it, and understand when they read it. We will write it on their works of gain, which will be read in wonder by others. No wisdom shall hide the mischief of men, no policy shall cover the wrongs of men, and no selfish work of shame shall go unrebuked. The day when the secret works of darkness shall be made known has come. The day of retributive mercy will show what good the philosophy of progress can do. The day is dawning when men shall know what will do them good, when they shall see the wrongs of men, and when they shall repent. The day will declare it. No means of human wisdom can conceal what will be disclosed. The mercy of heaven will write the truth. The truth will do no harm. The truth will not be despised, nor will its effects be works of agreement with wrong. Men will not say, it is bad policy to publish the truth. They will not connive with evil-minded, misguided men. They will not sanction, by their smooth words and fair speeches, the known injustice of those whose stipendary benefactions they covet. They will not link arms with debauchery, and hug the viper that stings. They will not covenant with evil-doers, when the works of wrong shall be understood; nor will they concern themselves with a wisdom which mocks all revealments of truth. The day of worldly wrong asks, what?—what but a little more wrong? Already, the cry is heard, Spare, oh, spare! the boon of my indulgence. Spare, oh, spare! the possession! Let me have the pottage of my brother! Let my indolence receive the industry of other hands! Let not my calculations of gain from the sweat of other brows be disappointed. Let my love of ease never be disturbed; and above all, let my dear people whom I have served with the crumbs of wisdom, and from whom I have gained my daily bread as my reward; oh, let them not come to the table of their Master where there is bread enough and to spare, without money, and without price, lest the good I have done be crowned with no fat things, and I and my family become as one of the hired servants in, the vineyard of truth.

 

We will make wise. Folly is mad. She is alarmed. She is working to prevent the good of all, lest all should not contribute to support her. She is concerned, lest her dear people should be served better than they ever have been. She is plotting means to destroy the bread of angels, lest her crumbs of human wisdom perish without a purchaser. She is bartering for a compromise, so that she may continue the sale of her merchandise. She wants to rule her dear people, lest they go astray. She seems conscious that if they go away from her fold, they will find what will induce them to keep away—what will prevent them from ever returning. She seems to acknowledge that there is danger— danger from a survey of other fields of wisdom—danger to be apprehended in the survey, lest other pastures will be found more inviting, and lest the desolation of her own fields should be appreciated and forsaken. Oh! the dilemma of craft. We can have no mercy. We can offer no counsel, but to advise the controller to seek the truth. We will say what he will find true, and the truth will extinguish his fears; yea, it will swallow up his selfishness in the abundance which has no limit. We write what worldly circles will find true. They will find that circles in this sphere correspond with circles in the body. They will find no wisdom in the grave, no wisdom in death, to save. They will find no wisdom in this sphere to save with their wills to oppose. They will find that circles in both spheres are alike, that facilities are alike, that minds are alike, and that the wizards who have cheated minds with the delusion that God would interpose his infinite power, and violate his own law of progress to change minds, by submerging them in the vast flood of his knowledge, have cheated themselves into the lower circle of spirits.

 

The first circle is consorting together. Men have announced their intention. They have commanded, threatened, abused, and slandered wiser minds and purer hearts. They have wronged the revelation of God to man, by perverting and diverting mind from investigation—wronged it with unjust works, with unjust words, and with unjust feelings—feelings in harmony with will of self—feelings at war with nature—feelings welcome only to spirits who love darkness and not light, because conscious of their own shame.

 

Such is the condition of the first circle. Is it a wonder? Is it not what men choose? Have they sought for any thing else? Have they not opposed every thing else? Have they wanted what they have not sought? Alas! works show. Circles wonder on earth. They wonder who is wise. They wonder who is in the first circle, who is in the second, who is in the third, who is in the fourth. We will tell them. We will tell them that wisdom is not in wonder of the mind, neither are those who wonder, and wonder without progress, what they may be by receiving wisdom from heaven. It is a wonder with some minds what is necessary to get wisdom. Distrust never advances mind. Confidence never improves mind. It is wisdom. Wisdom is the only thing. Confidence may aid, or it may oppose. We see mind confiding in mind. Both being alike, no advance is made. To ask minds to confide in minds unlike themselves, would be considered unreasonable; and, in many cases among men, it would be dangerous.

 

We must write a remedy. When minds can not confide, when distrust forbids confidence, something is required. Who shall believe our report? He who is wise. He shall not only believe what we teach, but he shall know that what we teach is true. We have said, he who believes shall know, and who believes? Who will write only with our aid? He who confides in what we teach. But he who does not confide in what we teach, it is unnecessary for us to aid, unless we overcome his doubts. When mediums ask us to aid, we will not refuse. But when they do not write as we will, we will to let them aid themselves. We see some who will aid themselves. We see some who write what they will, and then we let them write. It is not our mission to violate the individual rights of human will. It is not our mission to control what is, and should be, the property of the owner. Hence, mediums, who write without our aid to move the hand as we wish, are mediums of their own will and wisdom, and not ours. We shall leave such to reap the reward of their folly. We will them no harm. It is a sufficient reward that they must reap what they sow. It will bring forth the grain sown. The harvest will show what they have sown, and who has cultivated the vineyard. We will not write what they have done. We will write only that what is written by some who claim to be mediums, is not written with our aid. And, it is sufficient to say, we are not responsible for the evil communications which they receive, nor the inconsistencies with which their writings abound.

 

We will now write something about the worlds of spirits of the second sphere. We will say, that what men call the first circle, is what we call a circle, or world, of ignorance. It is what men call low, but it is what some ignorantly call high in the body. What men call high, as belonging to themselves, they will write low in this sphere. It is works which concern spirits. No other rule determines the circle to which they belong. It is not here, as in the body. Men are wise in their own conceits. They think themselves wise, when they are foolish. They indulge vanity. They flatter their own minds. They judge with a covering over their own defects. They see not as we see. We see without partiality. We see without a covering. All is naked. We see what rule they adopt to judge themselves. It is a rule which spirits do not use. It is a rule that deceives. It is a rule that never should be. It is a rule that should be destroyed. It is our mission to write what will change this rule of judgment.

 

Men act with regard to private interest. Spirits act with a design for universal good. We have no favorites. All souls are equally precious in the eight of God. What we would do for one, we would do for all. But our power is not infinite. Oar knowledge is infinite. We do what we can, and what we can not do, is not done. When we act upon one mind, so as to control it, we act for the good of all, because all are members of one body. We take such members as we can affect. We do not take them because our love is greater toward them than other members; but because we can control them, and make them useful to others. We take what are called the weak things of the first sphere, to confound what are called the mighty among men. The battle is not to the strong, but to those of understanding.

 

The rule is to do good. The rule is to work what will do good. Spirits see this rule observed in what the do. Spirits see other rules in the rudimental sphere. They see faith without works. They see a rule that wills to justify by faith in creeds and commandments of worldly wisdom, without works of righteousness. They see whole circles expecting happiness because they believe. They see congregations expending their industry to make men, and women, and children believe their profession of faith. They do believe; but do they work? If they work, what are their works? Are their works good? Are they good to others? Are others benefited by their works? Are the needy aided? Are the most miserable made comfortable? Are the most vile corrected, reformed, and instructed in wisdom? Does their faith inspire works of good, or are their works, which they do, works of wrong, works of deceit, works of selfishness? We see faith among men. We see they believe. But what do they believe? They believe what others require them to believe. They believe more. They believe the idol of gold. They believe wisdom is with them. They believe their way is best. They believe self is best. They believe that works of selfish gain are right. They believe the creed. They will what is in the creed. They work to sustain it. They work to overthrow what is opposed to it. But who is made wiser or happier? Who shares in the work they have wrought? Who eats the substance of their toil? Who drinks the water they have drawn? They work, but who is benefited? Are the needy? If so, well; if not so, works will show. The needy will tell, and the needy will not be needy when works are wise, and other's good is sought as self. We will a rule. We will to work for other's good. Do men will other's good? Do they bless and curse not? Do they bless as Jesus blest? Is there no apostacy to be rectified, no will to change, no works to alter, no correction to be made, and no, good work to do to others?

 

Are men justified by faith? If so, what faith? What degree of faith? Works? Faith in works of good to others justifies the soul. It is work that justifies the faith. It is work that condemns the faith. When faith consults other's good it justifies; but when faith consults self, at the expense of other's good, it justifies self in wrong. Faith justifies whatever it seeks. Works justify works of righteousness. Works do not justify works of righteousness. They justify themselves, or they contradict the works of others. We see works of faith. We see the workman sow his grain in the expectation of reward. We see the sluggard. He sows not. He reaps not, unless he reaps what other hands have sown. If he reap, he works. He works as others work. When he works, he is not idle; and, when he works it is just he should receive a reward. He should receive a reward as his work may be. He is justified in receiving it. The reward is his. What is his, is not another's. He works for the reward. He works for himself, or for what will benefit himself This is wisdom in degree. It is better than no wisdom. It is better than idleness, because idleness does no one any good. Not even self is benefited by it. It produces nothing; and, when nothing is produced, nothing is gained. The first circle, in the rudimental as in this sphere, is composed of men and women who have worked for themselves. They are those who have worked for themselves, and against the good of others. They have works. They have many works. They have some good works—good for themselves. They have some evil works—evil to others. Evil to others is what they will for their own supposed advantage. They will their own advantage, because they will their own good, without regarding the good of others. Wisdom of higher circles sees good in doing others good. Wisdom in self sees it not. Who then belongs to the first circle? Who? but the man, or woman, whose wisdom is so far undeveloped as to regard self, without regard to others. If men do good to themselves, what reward have they? Must it not be the reward they have earned—the work of their own hands? And what is the reward of their own hands, but the reward of wisdom in self. The wisdom of others it has not sought. No reward of works, devoid of self, is their reward. It is wholly of self, and self will justify itself. It is a righteous judgment. No one can complain of his own judgment. It is right with him. We will say it is right with us. It is right, because what one has gained by his works, is his own. By works of selfishness, one gains what is selfish, and to gain what is selfish, is wisdom in selfishness; or, in other words, it is the fruit or reward, of the first circle.

 

We write. We work. We will to do good—good to others. The first circle wills our good to their own will of self. It would make our good to the world subject to their pleasure. Their pleasure is self. We see the minds of this circle. They will our good to man, as they will their own work. They work to pervert our wisdom to some selfish, or sectarian purpose. They will to limit what has no bounds—to control what they can not control. They will to make our labor coincide with wisdom from beneath. In other words, minds in the body will to make spirits just like themselves. They would have spirits write what accords with their wisdom. When spirits do write what accords with their wisdom, it will be because they are like them. It will be because wisdom in self controls. Wisdom in self controls what it can control. It can not control that which is above itself. It can not control its equal, but it can unite with an equal, and they can both work together. Hence, when spirits in the body would control spirits in this sphere, so as to write what will accord with the wisdom of mind in self, it should seek spirits who are in an inferior circle; but as there is nothing lower in the scale of wisdom than self, it must be content to receive an equal. When a man seeks and finds wisdom, so as to do him good in an equal, it will weary no mind to understand why some men seek it in that channel. Those who wish to control spirits are in the first circle. No spirit can be controlled by them; but all spirits, in the first circle of this sphere, will co­operate with them in what they will. The will of one is the will of the other. They can work together.

 

Some spirits in this sphere—spirits of the first circle are co-operating with like spirits in the body. They will to do as they will. Both spheres will alike— circles of both spheres will alike. If the first circle in the body will to find what industry does not furnish, we see spirits united in their will in this sphere. They will to gratify the will of others whose wisdom is an exact parallel. We see money diggers. Money diggers are misers. Money diggers are wise in wisdom of their own. They work with their own wisdom. They sometimes seek wisdom, but never of circles capable of imparting what is more needful than silver or gold. They employ their own means to work their own gain.

 

They do work their own gain. They gain a knowledge of their own folly. They gain what their own folly procures—disappointment. Their disappointments are the reward of their own will and works of will. The works of will, by disappointment, work their own cure. Men should learn wisdom. Money diggers should learn wisdom. They should learn that will to spirits in the first circle, is their will. The sympathy is mutual. We see who wills wisdom among men. We see who seeks their own will in making money without industry. We see spirits ready to acquiesce in a wisdom blind to its own folly. We see such spirits consulted. We hear them respond. We can answer why they respond. They mutually confide in each other. Being alike, they sympathize alike, and, as one is wise, so is the other. One in wisdom, one in folly, one in blindness, they are one in work. We will say, they are one circle in the body and in heaven. How can they be otherwise? If otherwise, the seeker would not be satisfied, and where dissatisfaction is will, other will retires. No spirit in this circle contends against will. When the will of a money digger is to find what is not his own, spirits of that circle are not wanting to will with him. They will as he wills. Both will as their ignorance, or wisdom in ignorance, directs. And what is the result? Both wills are disappointed. Both wills are instructed in their disappointment—instructed that they are not wise. Hence, wisdom controls the disappointment, for good, to teach wisdom to those who cannot learn it without discipline. The only successful way to dig for money is to engage in useful industry. Useful industry is that which is a blessing to self and others. Mind should be employed—it will be employed, either as wisdom or folly directs. Mind is will. Mind is spirit. Mind is wisdom. Mind in man is will in wisdom, which is limited. The limit expresses the circle to which it belongs. Hence, mind seeking for treasure where it is not, is mind directed by ignorance. It is directed by a will not controlled by wisdom. Wisdom never disappoints. Ignorance always, deceives. We see mind pursuing the path of ignorance. Disappointments do not work the cure. They follow on. They follow on to disappoint again. One rebuke is not sufficient—one failure is not a remedy for the disease. Hope in a failure must be satisfied. When it is satisfied, will is overcome; the remedy is abandoned, and some thing else is sought. Mind wishes itself well, but it does not see what is well. It supposes, but the supposition is not well. The supposition is false, and the result corresponds.

 

Remedies are sought, and physicians are employed to cure disease. But remedies and physicians are sometimes worse than the disease. They are worse because they make the disease worse—make the patient worse to heal. Why so? Because ignorance controls. Ignorance has no power to heal. Wisdom only has power. The physician prescribes. His prescriptions are observed, but they fail. The patient passes into this sphere. At length, another member is sick, and sick as was the first. The physician prescribes, and prescribes the same as before. It will not do in his wisdom to contradict what he has done. It would be bad policy. It would not serve his profession to deny it. No, he must be consistent, he must follow the same rule, he must approve the same remedy, and he must witness the same result—failure. Why does he not change the prescription? Alas! that would be acknowledging his error. To acknowledge an error would be to invite distrust, and distrust would be fatal to his business. He is satisfied with his business—with his profession. It is his subsistence —the means which his wisdom employs to do good. But he fails. Does the failure instruct him? No. But why? Because he wills what agrees with his wisdom. He wills what is in harmony with his supposed interest. So, with the patient. So, with all his friends. So, with man. The rule is with them good— with other circles of wisdom it is unwise.

 

We see remedies fail. The same remedies will always fail to heal the same disease. Like diseases, with like remedies, must always produce like results. The conditions being the same, results must be the same. We will say, they can not be otherwise. No wisdom will change this fact. Hence, men may see that what fails to do good, in removing a disease, must always fail. Nature is true to herself. And what heals will always heal, when the conditions are equal. Is it wise, then, to pursue a path which must terminate in defeat? Is it prudent to encourage others to do so? And, yet men employ men to do what they know is a violation of this rule. They employ them to practice what has been contradicted by defeat, times without number. Who is to blame? Who is worthy of blame? The physician, or the employer? Neither. But why? Because both worked as well as they knew how. Both employed means consistent with their wisdom. Are they to be censured for doing all they could? Who, then, would escape censure? But there is one who is to blame. There is one whom we censure. We will give his name. We will write it. It is IGNORANCE. It is what we write to destroy. It is what entails misfortunes to man. It is what we have resolved to slay, that others may be saved from its works of mischief and wrong.

 

The second circle of this sphere corresponds with the second circle in the body. Mind, in this circle, is capacitated to do good to others. It can do good, to those who are in the first circle. It can aid them by imparting the wisdom it possesses. But it can not aid them in opposition to their will. It can do them good when they are willing to receive instruction. When they are unwilling, it cannot control their will, without controlling the conditions on which the will is dependent. And besides, there is such a vast disproportion of numbers between the two circles, that wisdom is compelled to resort to measures, which would otherwise be avoided, to advance the wisdom of the lower. Mind wills its own, in all circles. Hence, when circles will to do good to other circles, the will of the lower must be come passive to the will of the higher. When it becomes passive, it is susceptible to impression, and when it is susceptible to impression, it will advance in the knowledge of the truth. In this way, spirits of the second circle do good to those of the first circle.

 

But spirits of the second circle are not perfect. They work as they can. They do good as they can, and good to others. It is wisdom in them, but their wisdom is mingled with much ignorance. It will write, and preach what it writes, but it is cowardly. It is fearful of results. It wants confidence in itself. The mind of the second circle is as honest as it dares to be in the body. But it is distressed with fear. It fears even the truth. It fears the consequences of truth. It distrusts its own power. It lacks energy and perseverance. It slackens its force in the face of opposition. It yields to others what belongs to itself it is accommodating in its views of right—accommodating because it is unstable. It winks at evil. It looks with watchful eyes on the current of popular approbation. It smiles on the wrong of society. It moves cautiously in its investigations. It acknowledges facts to friends, but trembles to do so before enemies. It conceals its light, when concealment is deemed expedient for its safety. It wishes well to all, but will not exert itself id opposition to others to save. It warns timidly, reproves sweetly, and smiles complacently. It is fashionable, vain, weak, and pleased with childish things. It wears well where nothing interferes. It wills well when no will opposes. It looks beautiful when compared with the first circle.

 

Minds of this description never accomplish what is wanted. They are surface deep in wisdom. They appear well outwardly, but righteous judgment scans the whole work. They write as wisdom in their circle requires. It is seldom more than fanciful—fanciful with the gay, the musical, and the aristocratic— fanciful in its words, diction, and flowers—and fanciful in words of no profit, no force, and no application. It can describe what it has seen, read, and heard. It is well versed in tales, romances, and works of pleasure. It writes about landscapes, mountains, valleys, waterfalls, rivers, lakes, streams, flowers, shrubs, and tornadoes. The whirlpool of popularity sweeps over the whole mind. Its continent is some sunny isle, where wild birds flutter among the flowers, and notes of song vibrate on the soul, with no awakenings of duty undone, and of no work disregarded. It wishes much, but does not execute its wish. It delights in pleasure—in words to please, in works to please, in appearances to please. It seeks to please all, but not to correct all, not to reprove all, not to humble all, not to expose all, lest the favor of all should be abridged, and its object lost.

 

The second circle has means, but neglects duty. It neglects what other circles require and do aspires to do, but works often die with aspiring. It sees distress and, pities, but when works pity, there is relief—relief in deeds—relief in aid that reaches and overcomes want. Society has its charms, fancy its taste, fashion its form, beauty its grace, love its attachments, pride its follies, and wisdom its admirers. The circle of spirits which you call the second, is what we call the circle of wisdom in others. It is a circle dependent on the will and wisdom of others. It is what others are, without descending to their worst vices. It is concerned about what others may think and say of them. What others may think and say, influences them. If others think and approve of truth or error, they do the same. Its ignorance is will, and its will is its wisdom. One will balance the other.

 

In the body, we see who are members of this circle—the men who write what will correct no wrong, because it may give offence to minds who indulge in the wrong. There are many men of this description. They seek what will please men. They flatter them with such words as will overcome no folly, no ignorance, no crime, and no wrong. They write as they know is welcome to those whose patronage they seek. In political manoeuvering they work for party, right or wrong. They love the party—they love its gifts more. They love what will bring its gifts, and lay them at their feet. They are politicians in all they say or do. No matter who, is injured or benefited by the measure, party is the watchword. Hold! All parties are by turns their patrons. No mind can turn them from the majority. When contests are doubtful, they are doubtful. They work with the greatest number. They are always on the popular side, if they know it; and when they do not know where to go to find it, they stand still. Minds will write minds. When work is important, they can be bought and sold in the election market. They will vote as interest, pecuniary interest, requires. They write as pecuniary interest demands. Whatever is the will of the party they endorse. If the party will war, they encourage it; if it will peace, they will peace also. We see minds writing the glory of war, the honor of war, the success of war, the evils of war, the slain of war. All is glory—all is evil. All is honor—all is misery; as though glory had a sanctuary in evil, and as though honor dwelt in misery. Who are the victims? Who are the slain? Who are the widows, the orphans, the mourners? All members of one body. All partakers of one spirit. All heirs of one world. Glory, in their destruction? Glory, in their woes? Glory, in their distress? Honor! Where is it? We ask, where? Is it on the battle field, strewed with the bodies of men? Is it in the camp where gore rushes from mangled brothers? Is it where the mothers weep, where sisters lament, where fathers mourn? Alas! honor and shame are wedded. Works are mockery. Language is meaningless. Tears, groans, sighs, bereavements, all are nothing in the sight of honor. The immortal ties of brotherhood, are not ties of regard. No: Honor is murder, and murder is honorable. Who, then, is not honorable? Wisdom is not. God is not. Man is not. Society is not. No one is honorable but murderers in the sight of such honor.

 

The policy of way is the policy of cowards. It is the policy of wrong. It is a policy wisdom never sanctions, nor will in wisdom of heaven. But men sanction the cruelty. Honor among men is murder among men in the sight of angels. It is murder in, the sight of God. Who wills murder? He who wills war. He who contributes by his influence to war is a murderer of his brother. Whole nations do this. Whole nations have done this. Who rebels against it? Who cries peace? The whole nation is silent. The tomb must be filled. The lone mother with her orphans must sigh in solitude. The nation has declared war. The army has gone to the slaughter house. Governments have provided the instruments of butchery. The glory of arms against arms must be unfolded. Brother must slay brother, and glory is satisfied. Honor must see who is honorable in the bloody strife. Honor must have its victim, and honor is world-wide. Oh, honor! what hast thou done? Where is thy work? Where the gift? Where the sacrifice? Alas! the memory of war tells the work. The sacrifice lies in his gory bed, and the moaning night-breeze sighs over his grave. And is this all? Who made the sacrifice? Who kindled the fire on the altar? Who smites the unoffending brother? He who legislates, and he who makes the legislator. He who writes, publishes, and defends a system of war with the life and happiness of man. He who works arm in arm, and shoulder to shoulder in works with others, which induce war. He who utters no word of discouragement, no word of rebuke, no word of disapprobation, and no word of reform, is a co-doer of war. He is with evil-doers in society and government, and is responsible for the position of his influence. He is responsible to law. The law of God demands his action to prevent war. It has a claim on all men to live in peace, one with the other. It makes that claim by the lie of affinity, and all men are concerned in its duties. When men violate the law, which gives peace to the world, the world is interested in the disturbance. The world suffers by the disturbance. The world is not sustained by war, but by harmony. When harmony is broken, confusion reigns. When confusion reigns, wisdom does not reign. And where wisdom does not reign, ignorance and its evils will reign. How will men write with wisdom to guide, and write without peace to man? How will men excuse themselves, who write to excite mind against mind? How will they justify what reason, religion, and nature condemn? Are they superior? Are they above law, order, and harmony? If not, why write what is inconsistent with them? Why act inconsistent? Why will what they know is wrong? Wrong in all cases, and wrong under all circumstances? Is it not better to suffer wrong than to do it? Is it not wiser to do what is best, than what is worst? How will mind and mind act when they reach this sphere, or the second circle of this sphere?

 

Circles of mind are what we mean by degrees of wisdom. The second circle is in a wisdom of wisdom of others. It is interested in what others with whom it has an affinity are interested. No mind of this circle seeks what its associates oppose. It is the mind of most men, who wish to succeed in their profession. It is the mind of doctors, lawyers, and clergymen. They wish to please those who employ them. They ask what is wanted? The wisdom of the employer is consulted, and they act accordingly. The employer counsels for wisdom, and the counselor gives him what is most agreeable—advice agreeing with his own mind. He is content. He pays for it. He pays for his own wisdom. Had the counselor told him his wisdom, and had that wisdom contradicted his own, he would have spurned his counsel. He would not have employed him. He would not have paid him. He must have his own wisdom, and then he is willing to pay for it. So, with the doctor, and so, with the clergyman. He must give such medicine, or he must preach such sermons as his employers wish. If he does not, he must be dismissed. When the employer, who professes to seek instruction, is told to take what he does not understand, what is more advanced than his wisdom approves, he disdains compliance, rebels against advice, and refuses to support only what agrees with his notions of right. The clergyman who would write and preach the truth in words of wisdom from above, is prohibited by the voice of men, who compose the body of his church or society. The man who battles vice and wrong must look to others for encouragement, than those who are guilty. He will not meet with success in exposing wrongs, from the approbation of those whom he exposes. They will not pay money to be opposed with right. They will not support a man who will reveal their own shame. No: they choose to support one whom they can mould into a secret wrong by bribery—one whom they can control by their purse, as is suited to their works of iniquity—one whom they can hear preach, and not face the withering rebuke their sins deserve—one whom they can meet as a yoke fellow in wisdom of selfishness—one whom they can pay to keep secret what he knows is a violation of the law of heaven—one whose own works forbid what we will disclose—the hypocrisy of professing to be a minister of Jesus Christ.

 

We will not say what we know of some, who labor with a different motive— who seek the truth and, fearlessly proclaim it. They will not worship mammon They will not worship popularity. They will not barter the truth for money, nor will they conceal crime to gratify a little more indulgence. What they know they communicate, that others may not be deceived and wronged. They speak the truth in Christ, and lie not. They are disapproved of men, but approved of God. They write and preach wisdom. No mind of the second circle can turn them from doing right. They are controlled by higher influences, holier motives, purer desires, stronger attachments, and more wisdom. They will not bow their knees to the idols of men, nor will they worship money as their God. All who do not serve money with words to men, will not find their position in the second circle of this sphere.

 

The mind, coveting others' possessions, is willing to write, and preach, and publish what will secure his wish. It studies public opinion to learn what will gratify it; and, having obtained the requisite information, it conceals what will be offensive to corrupt minds through fear of their displeasure. We will illustrate. A minister of a society knows that a general wrong exists among his employers. He knows the same wrong exists among other societies. Suppose he reproves by exposing the guilty actors, what will they do? Will they sustain the truth? Will they come up to works of repentance? Will they practice the wrong no more? What does the history of the world say? What have churches and societies said? Who, among the guilty, will not say, we will not support a man who does not support us in what we desire for our own pleasure or profit? Who will bear the light of revealment? Who will patronize the revealer? Is it wrong to expose? Must the minister of truth and light make a covenant with evil-doers, favorable to error and darkness? Where, then, the truth and the light? Assuredly, they are not disclosed, when he conceals both; neither does the light shine where all is darkness. No such covenant can be entered into by a minister of truth and light, because, where such wisdom prevails, no man is a minister of truth and light to others. The mind may profess what is untrue. It may profess to be a light to others, when all is dark as midnight in its mind. It may profess to be a minister of light; but its profession is hypocrisy, as its works show. Light can not make a covenant with darkness, neither can a minister of truth, as it is in righteousness, conceal the wrongs of men. He can not uphold unrighteousness by making a covenant with evil-doers, at the same time, and be a minister of light and truth. The very bond is wrong, and what is wrong can not be right. What, then, shall he do? Shall he expose? If he expose, who will support? If no support be given, who will hear? If no one hear, where the minister? The man may be there, but the hearer not. Where the salary? Where the means of subsistence? Must his wife and family suffer? These are questions which weigh with an influence that answers our illustration.

 

Society, as it is organized among men in the body, forbids the ministration of truth and light. The body is made the controller of the head. The members govern the head. There is no head to the body, but the body. As is the body, so is the head, or the body itself. The minister is but the minister of the body. What the body wills he wills. What the body wants he wants, and nothing more; because he is the mere echo of the body. In some bodies, we see men controlling others who would not otherwise do wrong. The mind writes what individual wisdom dictates. It decides with regard to the patronage of that mind. We mean with regard to the amount of his patronage. If he will largely of his means to the support of the minister, he must be more indulged in his follies. He controls what others do not expect. He measures his influence by his means, and expects an indulgence commensurate with the sacrifice. Is it denied? When and where? We answer, only when and where the fraud is too naked to admit of concealment, or when the mind that sways control is above the mercenary influence of worldly wisdom. We see what wisdom controls in too many cases of corruption and crime among circles of men. We see mind influenced by conditions that nothing but self-sacrifice can overcome. We see mind canvassing mind, for the purpose of calculating what will be acceptable to it? We see it writing timidly, lest some truth should be uttered that might offend the sinner—that might awaken some emotion of shame for his licentiousness—that might reveal works of mischief with works of concealment, and aid men in the knowledge of his real character. Ah! afraid of the truth? We say, yes, afraid of the truth; for what is the truth which most concerns the evil-doer? What, but his works? Works are facts, and facts are not fictions. What are the facts? Will they justify a revealment? Will the truth bear inspection? Why not? We survey it. We see it. We see the naked truth. God sees it. Who is injured by it? We are not. Works are not. Truth is not. Who then? Is the man who reveals? How? We see how. His money is not won. His will is not the controller of wretchedness, nor the master of other's wealth. He speaks, and the monster closes his teeth to destroy. But who wills the wisdom? Has he not been taught the work of control? Has he had no lessons where others cowered at his revenge? Has he wielded no authority before to choke the utterance of truth? We see who need wisdom in such crisis. We see that both he who smites, and he who is smitten, need it. The man who smites deserves the rod which corrects, because he never should accept a position in society, that will wrong away his right to speak the truth. He never should volunteer to be the slave of other's vices. He never should assume a post that would hazard the subsistence of himself and family. The good of man does not require it. God does not require it. Heaven and earth forbid it. Law and religion forbid it. He has no business to make himself a slave. He has no right to place himself in a condition where he must do wrong or starve. No, neither has he a right to become a partner in the concealment of vices that injure the whole body. The man who is smitten deserves to know the truth. He deserves his own rights, and among those rights is a just recompense of reward. He deserves to have his rights, and so do others. He deserves to be exposed; it is his own right and the right of others, lest they be ensnared by his wrongs. And what is the right of all, no one has a right to withhold. What is the right of one, the many should grant; and what is the right of many, one should not conceal for his own personal gain. The concealment is a wrong. It is a wrong to withhold from mind what is its own—what is important to its happiness. Hence, to withhold the truth is to withhold what belongs to another. It is what men may call concealment; but it shadows forth to spirits a wrong over which wisdom in the second circle will write the name of condemnation. The second circle is above the wrong of mind in works that conceal the truth from men. It is not with such wisdom that they write, and preach, and publish their works to the world.

 

No mind controlled by such circumstances is in a condition to instruct those who need instruction. It writes the wisdom already in the possession of others. That wisdom seeks to justify itself. It seeks to oppose whatever is opposed to itself. In this work mind strives with mind. Harmony is disturbed. The war of antagonisms is begun—is never ended while the antagonisms remain. The wild rage of conflict sheds no ray of wisdom. The strife advances no mind in the path of progress. It sweeps over the soul with the scourge of desolation. It consumes the social charities and generous emotions of the mind. The worst vices are encouraged. Man is more unkind to man. And worse than all, worse than ever, mind is not satisfied. It curses its own remedy. It wills nothing to remedy its own ills. The mind asks what it receives. It provokes its own wrath. The two meet. The fire is kindled. How will it end? By whom? They are alike—two wrongs, each wronging the other—each wronging without reforming the other; for no wrong can make another wrong right, otherwise good can proceed from bad, and a corrupt tree can bring forth good fruit—otherwise evil is as good, and good as is evil—otherwise wisdom is as folly, and folly is as wisdom.

 

By whom is the strife with men to be overcome? Must it always prevail? Are not the long centuries gone by a sufficient period to test the wisdom of men? Indeed, when men write, they write peace to the world, but war rages without ceasing. It will rage, because, under such guidance, mind is incensed against mind, and because what controls to ignite the material, is incapable of quenching the flame. Who writes what will extinguish? Have not all their means been tried? Have they the fountain of wisdom from heaven to cast upon the devouring element? Who answers? Who looks to that source for the remedy? We see who sits in judgment, who watches the world with jealous eyes, lest some angel voice should overcome the selfish wisdom which riots on the wretchedness of others. Must this wisdom always riot on wrong? Who will answer? Mind may say, yea, or it may say, nay. Minds do say both. Does that quell the disturbance? Are they more united because the question has been decided by their own judgment? Are men told that the Bible must settle that question? But has the Bible done this? Why not? Is more time wanted? How much more? Calculate, by the progress mind has made on this question, and answer, how much more time will be required for the Bible to settle the conflict? And how can the Bible settle what men unsettle? Many will not submit to the wisdom of the Bible to determine this question. Others will demur at the evidence. Others will adhere, and adhering from a party to overcome their opponents. The Bible settles nothing with the mind that rejects it. It does not settle many things with minds who profess to be guided by it. It gives what it has to give, and nothing more. It preaches peace on earth, and has for the last eighteen centuries, but war reigns—the strife is not ended by its decision. The Bible is settled, but mind is not. The Bible is well, but who is controlled by it? Who, when a man smites him on one cheek, turns to him the other also? We ask who? Answer me, ye, who turn the peace of the world upside down? Ye who contend with your brethren, and who write to overthrow what you never will accomplish, the wisdom of men like your own. We write what we see and know. The forces of worldly wisdom never can overthrow themselves. The more parties, or coals it makes, the more divisions and subdivisions it creates; the more works opposed to works are written and read, the more sects and creeds will prosper, and mind will work against mind with no abatement of vehemence, no relaxation of zeal, no inducement to reform without wisdom from heaven to induce, and there is no hope of union and harmony, without hope in messengers of superior wisdom. Who then shall aid? Who shall write, and preach, and publish what will overcome minds and reconcile them with each other? Who? We can see who will not do it! We can see who will do it. But who will do it? The answer is written. God has written it. Nature is the page. Nature is the answer. But what is nature? Hold! What is mind? Is it without nature? Is it not a work of God in harmony with nature? Are not all his works in harmony with each other? Has he made any mind without nature? What has nature not, then, to do with it? Harmony of mind with nature is the great secret of human enjoyment. Harmony with nature is harmony with God. Harmony with nature is harmony with mind. Harmony with mind is reconciliation with mind. Reconciliation with mind is reconciliation with God, and what is reconciliation with God is the unity of the divine wisdom is his works. The unity is one. It is one in wisdom, one in love, one in happiness. Happiness is what mind craves. It is not satisfied without it. It is never dissatisfied with it, we say, it is never dissatisfied with its abundance. Its abundance is infinite. What is infinite, no progress can swallow. No mind can ever grasp infinite wisdom and infinite happiness. But who will progress? The second circle is willing, if others will. They will as others do. Who wills as others do not? They who are not of the second circle. They are either opposed to progress in wisdom, or in favor of advancing in it. If they are opposed, they are members of the first circle. If they will what others will of wisdom, they are members of the second, or sympathetic, circle. If they will to progress, independent of others, they are members of the third circle. Is wisdom sought where it is not found? Let the first circle answer. Is wisdom sought in others like itself? So judges the second circle. Is wisdom sought of superiors, is it sought of angels, whose wisdom has been cultivated by experience,? The third circle have found it. They have not searched in vain.

 

The second circle is what men call wonderful—wonderful in its conceit— wonderful in its knowledge of men—wonderful in its rules by which it judges of truth and error, right and wrong—wonderful in its display of words without practice—wonderful in its caution and care of self—wonderful in its operations to gratify discordant opinions—wonderful in its condescension to minds, diseased with leprosy of guilt—wonderful in its palliatives—wonderful in its concealments— wonderful in its approbation and disapprobation—and wonderful in its means and measures to correct and improve itself in wisdom. It wonders, and still it wonders at its wonder. It wonders why men do not do as it does. It wonders why others venture to dissent with others. It wonders why minds sacrifice time and money for other's good. It wonders how minds can content themselves in search of new developments—new revealments from heaven. It wonders what good these revealments can do. It wonders how spirits can communicate to minds in the body. It wonders what use there can be in these communications. It wonders why men and women are not crazy, who receive communications from spirits, and why mediums are not insane with the tidings revealed. It wonders why men and women are not selected in accordance with the rules which it has established. It wonders why others have not been selected from other circles of wisdom. And we shall tell them. Because their circle of wisdom is not the circle which spirits can employ to do good to the world. It is not a circle in harmony with the welfare of man. It is not a circle befitting the cause of human progress. It is not a circle which can be made serviceable to our designs, without a change which would deliver it from a condition that distinguishes it as the second circle in the sight of good men and angels. It is a circle so low as to warrant no work of reform among men, so worldly as to forbid the sacrifice necessary to other's improvement, and so much of all things in common with all things, as to be nearly useless in the work of human redemption. It is a circle devoid of independence, devoid of sincerity, devoid of will without selfish gain, devoid of industry without worldly applause, and devoid of the essentials of true wisdom. It can only be employed by spirits who sympathise in its debasement. It will not be employed by spirits who will to correct the vices of society, by spirits who will to overcome the evils of men, and who are interested in what is necessary to secure a permanent reform. Wisdom will not select such votaries of folly to advance its cause. It will not ask such cowards to put on the armor of service. It will not offer pearls of wealth to minds in the mire of worldly wisdom. It will not move hands to write what will do no good. It will not move minds to act without controlling the action. It will not write what will please the fancy and folly of weakness, the ignorance and wrong of misguided minds, or the superstition and partiality of sectarian wisdom. It will write what will instruct, what will make wise, what will do good, what will not do harm, what will not destroy the soul. It will write the truth; and to write the truth, it must have a medium who is not ashamed to bear witness to it, who is not afraid of it, who is not controlled by its enemies; but who is independent in the right, and fearless of human frowns. Such is the reason why spirits select the mediums they have chosen to be co-workers with them in the progress of mind. Such is the reason why they do not select the circle whose works are wisdom in others, and who are the mere machines of corrupt wisdom, without the independence to defend it, or the courage to forsake it.

 

The wisdom to defend wisdom is not with the second circle. The independence is not with it. Independence is not with it to aid in wisdom. Nothing is philosophically independent. All things are dependent on God, dependent on each other, dependent on conditions, dependent on law, dependent on works of nature, dependent on the will or superiors, dependent on the wisdom of others, and dependent on the use of wisdom as disclosed to them. Independent mind is not the possession of any dependent being. But we mean, that mind should be independent of others, when others do not possess the power and wisdom to do it good. Independent mind is independent of inferiors, and is independent of the wisdom of inferiors to guide and control them. Independent mind is that which admits of control by superiors, but disdains control by inferiors, or even equals. It is as ready to face an error as the truth, as willing to uphold what is right as to deny what is wrong without respect to persons. It scorns no mind because others scorn. It neglects no person because others neglect. It obeys no will because others obey. It vindicates no opinion because others vindicate it. It writes nothing because others will be pleased to read it. It condescends to no mean acts because others wish it. It is not the servant of iniquity, nor the vile companion of wrong. It works because others need. It works because others work without wisdom to instruct them in the path of right.

 

We see who is independent. We see who are dependent. The mind that is independent will discharge its duty, let others say what they will. If the widow and orphan need, it is neither afraid nor ashamed to visit the ragged room, and disarm poverty of its sting. It is not ashamed of right. It is not ashamed of Jesus. It is not afraid of what others will say. It knows the wisdom unknown to the second circle. It is prepared to do good to those who need. No condition of mind is so depraved as to forbid the work of blessing. No lone hovel is so wretched as to prevent the ministration of mercy. No victim of wrong is beneath the notice of an independent spirit. Shame on the coward who is afraid of contamination in the path of righteousness. Pity on the weakness that excuses right to cover some real blemish of its own. Where are the apostles of other days? Where are the men who went about doing good, not minding what the Scribes and Pharisees said? Where are the men who will visit dens of vice—who visit to heal the backslidden daughters of shame, who walk boldly in the light of day over the threshhold of infamy, and aid the unhappy wretches to abandon the crime of which they are guilty? Who, who comes to the house of famine with bread for the needy, and clothing for the naked? Who writes well, who preaches well, and who talks well on the duty of mind to mind, and yet touches not a burden, nor lifts a finger to remove it? They who will scarcely find a place in the second circle. They who need to know what they will most assuredly find true, that heaven is not ashamed to do work for mind, independent of the worth of those whose condition demands a reform. And what angels do not scorn to do, who, among men, need the wise man fear? Who? more than the works of neglect witnessed by angels? And who are these poor, wretched, neglected victims of folly? And who are you, ye men of the world, who have made them what they are— scorned by yourselves and hated by others? We see who you are—the partners and companions of the very wrong you so loudly condemn. We say this to you, ye men who write, and ye who preach, ye men who scorn, and ye men who deride, the evil is yours. You are responsible for its existence, for its continuance, and on you will rest the responsibility of its removal. You write well, you write to suit the public ear, but what have you done? What have you not done to cherish the evil? Yea have done nothing to overcome it. You write, but what? what? alas! what? Can you answer? We can not. You write. Words are sounds. They die. No victim of shame is worded to reform. The vice rages. Society aids no repentance. The sin increases. Who will write it out of being? Who will preach it out of existence? Who advances, when all things are as they were? What is progress? It is not saying. It is not writing. It is not preaching. We ask, what is it? We will write—that is not progress. We will preach—that is not progress. We will act, we will do, we will go where the victim of wretchedness lies in the den of pollution and shame, and we will say, "come with us, and we will do thee good." They will come. That is progress. That is progress begun—not ended—for progress never ends. It stops, sometimes, but when it stops, the end is not there. It has stopped. No mind can do what Jesus did, and then write some work of wrong to excuse the injustice committed by others.

 

We say, no mind in the body can write the truth, and act consistently with that truth, without an independence which we want to establish among men. It is an independence which will do right, without fear or favor of men. It is an independence which will not disgrace the soul in the sight of God and angels. It is an independence which will do by the unfortunate and unwise of earth, as good men and women would have others do unto them—take them, clothe them, feed them, bless them, and they will not forsake you; yea: They will do you good. They will aid you, and bless you with the blessing, of God for their deliverance. They will do by you—by others—as you will have done unto them. They are your brothers, your sisters, your flesh and your spirit, who call, and no reform comes to their relief. No sweet voice of hope ministers strength to the worn wretches of misfortune. Why? Because the mind of the second circle controls, because the second circle has no wisdom to see a remedy, and no courage to pursue the counsel of wisdom from heaven, so as to aid the miserable in paths of virtue and truth; because their wisdom is selfishness, and their selfishness is blind to other's necessities, wants, and woes.

 

We said, minds who scorned and derided minds—they who wrote, they who preached, were responsible for the vices of the forsaken. They have no right to forsake. No condition, however degraded, can give them that right. There is no condition of mind that can annul the law of God. No mind can change its claims. It is a law not made by man. It connects all minds with an immutable relation. It imposes duties by virtue of that relation, which none but God can control. He has impressed his image on the work of his hands. That image he loves; that image he commands all souls to love; that image he will bless; but he will bless as he sees fit, and he sees fit to bless that image by such means as he has provided; and the means are the works of his care—the souls he has made; so that mind is the means, in the wisdom of God, to aid and bless mind—to succor and defend—to counsel and relieve—to say and to do—to live and to let live, and to work with wisdom to promote and advance each the other in the knowledge of goodness and heaven.

 

Conditions neither make nor unmake law. They have nothing to do, but to obey haw. And there is no condition of mind that can destroy the relation of mind. It is a relation which change does not effect. The high and the low, the rich and the poor, the virtuous and the vicious, the happy and the unhappy, are bound by one law, so that mind does not possess the power to absolve itself from the claims of a law, which requires of the subject duties compatible with universal good. The duties imposed by the law require each member to aid and assist the other members. They require The strong to support the weak. No mind is without some strength.

 

No mind is valueless. No mind can neglect what is valuable, and withhold what is wanting to make it more valuable, without contempt of what we call economy. Economy is regardful of rigid expenditure. It is not profligate. It detests profligacy. Hence, economy and profligacy are antagonistical. Whatever is antagonistical is at war. Whatever is at war is expensive to the parties concerned. It is, therefore, the economy of true wisdom, that antagonisms should cease. To aid in this work is economy. It is a wise economy to destroy profligacy—to destroy the roots of vice with works of righteousness. It is bad economy to suffer them to exist. It is not wise to allow them to remain. Consequently, he who works for the removal of degrading wrongs, is a benefactor of the world. He is a workman that need not be ashamed of his work. He is independent of circles, that neither work nor let others, because some unfortunate brother or sister needs aid—needs a helping hand—needs an independent mind to act and do what is necessary for the benefit of that soul—what angels rejoice to behold, the salvation of the mind from error's ways.

 

We see the wisdom of the second circle. It acts with caution—caution lest others be offended, because it exercises the right to act independently— caution through fear of offending the wisdom of others. It writes cautiously, regarding not the facts so much as the opinions of men—regarding the opinions of men more than the facts, wisdom of men more than the wisdom of God. It writes with words of words what men and women should do, but it writes without correcting the evils of which it complains. It asks for a remedy, but not to use. It complains, but it volunteers no assistance. It scolds the unfortunate and misguided, but it does no work of mercy. They are too degraded, too miserable, too forsaken, too despised, in their wisdom to receive help. They must be neglected, because they are neglected. They must be degraded, because they are degraded. No help must be given, because they need help. No guidance, no control, no assistance must be extended, because it is disgraceful to aid such wretches to be worthy members of society. Is this the religion of the Son of God? It is worse than Indian cruelty! It is worse, because it is not found in their native condition. No Indian would neglect a misery of such magnitude. And is it Christianity? If it be Christianity, a new religion is demanded? If it be not, who shall rectify the wrong? Will ministers do it? Will they disgrace themselves by doing good? Disgrace, yes, disgrace themselves by aiding the miserable men and women, who have disgraced themselves by their licentiousness, and model them into useful and virtuous citizens? We ask, will they do it? Who answers? Who dare answer? Who goes? Who interests himself, as a brother, to reclaim the mind from the haunts of wretchedness? We see who does not. And we see the reason. Public opinion is in the way. Public suspicion would be aroused. The fear of that opinion melts no mind into the sweetness of virtue. It withers no disease with the touch of its power. The noble sermon is words; words save no wretch in his den, no harlot in her shame; but works may save both. Words are well, but works are what is needed. Words suit the ear, when fashionably spoken; but works demand sacrifice. Who will offer the lamb? We ask the priest. We ask who will offer the gift to God? Will he put forth the blessing? Will he consecrate the sacrifice on the altar of reform? He will, if others will. Yes, he will, because if he will not, others will not employ him. They will not support him. He will, when he can not help it without pecuniary disadvantage to himself. He will, when conditions do not demand it. He will, when all conditions are right. No: He will not, because when all conditions are right, no wrong will remain to be rectified, and no sacrifice will be necessary for the sins of the wretched.

 

Public suspicion is concerned when a mind seeks to benefit mind. Who says this? We know. We hear. Public suspicion is public wrong, when it assumes to control right—when it assumes to prevent right. Who is the servant of wrong? Is he who does right? Is he who seeks by works to reform the vicious? Is he who being afraid to do right, neglects the obligation of righteousness? We see it is right to do good. We see it is wrong to neglect doing good. We see many who are the wretched victims of deception. They are needy. They need what money cannot give. They need wisdom. They need wisdom to correct their wrongs. They need wisdom to gain circles of high and elevated mind. They need a helping hand. They need what the minister refuses to do. They need a mind not afraid to do right because it is unpopular, because what? public suspicion—tender sensibility—ask, what? Ask mind what will a wise mind suspect, when mind neglects its duty to law, religion, and mind? Who suspects evil? Who will suspect the mind engaged in doing a work of philanthropy—a work demanded by the law of God and the good of mind in darkness and shame? Who? We see who. They who need a repentance themselves. They who will need a repentance to gain even the second circle of spirits. Public suspicion is worse than cowardice. It is jealous, because it thinks others are as weak and as wicked as itself. It thinks evil because it is evil. It fears to do right, because it is wrong. It suspects others, because it is itself suspicious. It most wishes to be respected, because it is the least deserving. It covers its own wretchedness by frowning upon the wretchedness of others. It conceals its own shame by concealing what is wrong in wrong of others. It writes what mind should do for mind, but it writes not what it should do to write as the good of sufferers require. It minds what others do, but it does not mind what it has omitted to do. Alas! Suspicion! What hast thou done? What hast thou not done to arrest the progress of reform? We will write what is done. Hold! We will write what is not done. The mind is not above suspicion that suspicion casts. The soul is not above reform that abuses the reformer. The will of such is will of debasement, which needs the refiner's fire to purify. It is a will more merciless than wise in the sight of spirits. It is more wretched than the unfortunate mind it spurns. It is not wise with the wisdom of heaven.

 

Suspicion has too sides. It suspects others—never itself. It has too faces, one to see other's wrong, another to conceal its own defects. It has two tongues; one to speak for others, and remind them how they should act and what they should do, another to excuse its own crimes and delinquencies. It is content with its supposed wisdom. It is not well satisfied with disclosures of its hypocrisy. It begs to be respected. It works to gain respect. It flatters to steal the good opinion of men. It neglects other's necessities to publish other's faults. It writes what will please, to secure the pleasure of a good name—a name—a name in wisdom of nothing worthy the name of a wise mind. Who controls wretchedness? The man who scorns duty, or the man who loves it? Who is he? He who goes where wretchedness is, who goes with the integrity of wisdom, and washes in streams of tenderness the impurities of the sinner. He who never neglects a mind because it is needy, because it has not the in dependence to do good when others neglect. He who writes, and writes with works that go where the coward in his wrong dare not go. He is suspected of works that do what words can not accomplish. He is more than suspected; he is known to be a lover of his brother and sister in the day of adversity. When cold and icy hearts, wrapt in the mantle of snow, commiserate with no child of misfortune, he goes where need calls for aid; and no mind in this circle suspects him of wrong in doing right. No mind will suspect what it has no evidence to establish, unless it judges what others are by its own weakness.

 

We suspect. We more than suspect that the real difficulty is not what concerns others so much as self. The suspicion of weak minds is not because it is so deeply interested in the good name of others. It is not because it loves the mind as tenderly as itself. There is another motive. There is another influence within the covering. It is mere affected sympathy, that scorns to do good, because suspicion will be indulged. The scorn is a work of scorn. They who scorn to visit and bless the wretched, scorn the work required. They affect to scorn those who would do it, because they wish to excuse themselves by scorn. They would not scorn what is good to others, if they were the recipients of the blessing. It is not, therefore, the work they scorn in reality; but the work demanded of them by, the condition of others. They affect to scorn so that what wisdom demands of all, may be content with scorn. They neglect, and excuse their neglect by such apologies as will serve to vindicate the affected dignity of their professed virtue. It is a dignity that scorns right, that scorns duty of right, scorns Jesus, scorns wisdom, scorns religion, and scorns heaven and heavenly things. It is a dignity that will be humbled. It is a scorn that must be rooted up. It is a tare which the serpent of selfishness has sown. It is worse. It is a shame that permits shame to riot unremedied in cities. It riots elsewhere. The land is in mourning, the mother is in tears; the sister, the brother, in disgrace, while the spirit-father looks down with no sympathizing soul to aid him in relief of mind. It is so. It will be so, without help. It may be removed. It may be overcome. It is not a natural evil. It is artificial. Nature justifies no works of shame. It never will justify those who refuse to remove it. There is no justification in its continuance, and there can be no justification to those who continue it, by their neglect to remove it.

 

But what can remove the shame? Who can change the scorn of neglect? What mind is equal to overcome the wrong? No mind is willing to act—to do—as our wretched sister requires, nor should he. No mind is willing she should control, because she is incapable. That would afford no remedy. The wisdom is not there, otherwise it would lead her in the path of virtue. The wisdom is not in those who continue her vice by excusing and withholding the necessary aid. No remedy is in their hands. No remedy will ever be in the hands of those who refuse to work, because work is the remedy. But what work? Not saying, not complaining, not scorning, not deriding, not in making what is bad worse; but work—work such as you would have others do unto you—work, such as Jesus commanded, such as Jesus performed—work, such as men and women scorn—scorn because they have not the religion of Jesus to inspire them— work, such as human weakness needs, but human folly derides; such as fidelity to nature and nature's God requires, but such as infidelity to both— infidelity to mind in sin and error—infidelity to law, reason, and obligation, spurn from its dignified sanctuary.

 

Infidelity! what is it, but treason to human good? What is it but treachery to law, religion, and justice? What is it, but a name, a jeer, a cant, a word pregnant with bitterness in mouths which condemn even their own wrongs? What is it, but a craft which swims on the stream of error, to overtake what it has not the skill or wisdom to pursue? What is it, but infidelity to mercy, infidelity to reform, infidelity to duty, infidelity to righteousness, and infidelity to all that most concerns the welfare of mind? Has mind that spurns the obligation of natural justice, no infidelity to overcome? Has mind that neglects the reform of others no infidelity to duty, unfulfilled to cure? Who is the infidel. Is he who does good, or he who does it not? Is he who obeys the law of God, or he who is faithless and disobedient? What is infidelity, but the want of fidelity to God's law? And what is God's law, but a law which imposes the obligation to do unto others as their good and other's good require?

 

We see infidels berating infidels. We see mind infidel to good upbraiding mind. We see what infidels do not see. We see infidelity among all professions. We see the minister as he is, declaiming against infidelity, portraying the awfulness of the evil, and warning his chosen people to beware of its snare. This may seem very well to him. It is well. But has be examined himself? Is there no beam in his own eye? He sees the mote in his brother's. He sees when men are infidel to his creed. He sees when they neglect the injunctions he has imposed. He knows when they disobey his sayings? Does he suppose spirits are blind to his delinquencies? Has be no infidelity to God, no infidelity to mind, that needs correction? Where are the needy? Have they no claim on his care? Where are the vile? Are they neglected, and neglected because he is too good to do good? Hold, neglected because he is too infidel to do right, too infidel to obey God rather than men, too infidel to sacrifice the offering of righteousness unto the Lord, and too infidel to abandon his fidelity for the good of those whose souls are as precious in the sight of Heaven as his own. The infidel is in the church, and the professed servant of God is the man. He scorns as mind in harmony with the living God never scorns. He neglects as mind in communion with the spirit of Jesus never neglects. What will he say? What, when he reads these pages? He will not say, they are infidel to duty. He will not say, they are infidel to religion; but he may say, if he choose, they are true to him, and true to the witness who writes what he sees.

 

He may ask what we mean. We mean what we say. We mean to reform the man out of the church who serves the devil in it. As he is the head of his own church, we propose to begin the work of correction there. We propose to lay the axe at the root of the tree. We propose to sift the grain from the chaff The grain is well. The chaff is in the way. Will he object? He will not object with success. We will write what will not harm him, if he will practice it. It will harm no one. But will he practice it? Not without a reform. Will he reform? Not without a corrector. Do we assume to correct? We assume to do good. We assume that no good can be expected from a corrupt fountain. We assume to correct the fountain for the benefit of those who drink of its water. We assume more. We will expose the unhealthy element when in a polluted state. The mind is thirsty. The water is impure. The mind drinks. It languishes and thirsts again. Have spirits no wisdom? Do we drink of the filthy current? Are our minds subject to the control of selfishness? Have we wisdom to gain or lose by writing the truth?

 

Who is our master? Are we hirelings of men in the body? One is our Master. One is our Lord. Him we serve. Him we serve, not as slaves, but its willing servants—servants of truth and righteousness. Him we shall serve; because, as is the Lord, so is the servant in the vineyard of his holiness; and as is the Master, so is the subject in the ministration of good to the world.

 

The infidelity of mind to mind is witnessed by works of mind operating against mind. Mind is in default. It is default to mind, because it is ignorant of the wisdom of God. The wisdom of God disowns partiality. All his works proclaim his wisdom impartial. When the mind sees the wisdom of God, when it acknowledges that wisdom by works corresponding with it, it will see no mind forsaken in need, nor will the cry of distress go up to heaven unpitied and unrelieved. Shame of doing the work of wisdom, will not then wish to control right, nor will it be a shame to aid the degraded to do better. But while mind is embarrassed with the ignorance that makes the duty of doing good a shame, mind in need will be forsaken, infidelity will have its votaries, and wretchedness its victims. Infidelity will war with infidelity, mind will complain of mind, but the mind remains unimproved by the complaining. Words make words, anger makes anger, folly arouses folly; but, when works reform works, a good is done which words can never alone accomplish. Talk as mind will, scold as it has done, the misery of wretchedness realizes no solace, and the soul feels no high resolve to get wisdom, or pursue righteousness. It learns to hate when it is hated, to scorn when it is scorned, to do wrong when it is wronged, and to do welt when others do right. Hence, the conditions and relations of society, being established upon an immutable law of affinity, are not to be disregarded without incurring the wretchedness that confusion brings. The harmony of each member is essential to the health of the body. Whatever disturbs the health of one member, disturbs the enjoyment of the whole body. So intimate is the relation, that all the members must unite in one harmonious work, or disease will prostrate the system. When disease attacks one member, the other members suffer by it, or when one member is benefited, all the other members are rewarded. Spirits are all members of one body. They all form one body. When sin and sorrow overcome a weak member, all the other members must suffer. If many members are diseased, so much greater is the difficulty.

 

What, then, is the duty of each member? Is it the duty of each member to lacerate, bruise, and cast off the diseased member? Is it the duty of the body to disown itself? Will it say to the lower members, the feet, I have no need of you, because you have walked in the mire and filth of uncleanness? Who will out off his feet because they are polluted? Who will cut off the members of wretchedness, because they are less honorable than the higher—the head? And what is the head but the servant of the body? Is not the body as necessary to the head, as the head is to the body? Who will separate them? We see who will not. We see who would. The wise man would not. The foolish man would. He would, because it is the habit of fools to think themselves wise.

 

When men shall act in harmony with nature, in harmony as the body is harmonious in all its members, the day of salvation will dawn with brighter effulgence on the world of mind. The diseased member will then be provided for. It will not be neglected. It will not be abused. It will not be forsaken. Who will arise with the balm of healing? Who will go where neglect has withered all hope of respect, and take the angel-wisdom of heaven to wipe away the tears of despondency, and chase the disease of wretchedness down the precipice of oblivion? We will go. We have no shame to deter us from doing right. But who shall be our witness? The work shall bear witness of itself. We will go; yea, we will show by our works the nakedness of that profession which seeks to deal damnation by withholding the need which wretchedness demands. We will go to the miserable with the voice of wisdom. We will not visit to work their shame into deeper shame, but we will work the shame of wretchedness away from their minds, and write the pure language of heaven on their hearts. We will take with us mediums who will write with our aid the names of their companions; and they shall be written on the scroll of crime, and held up to the eyes of wondering men and women. We have resolved to purify the unclean, and we have resolved to expose the contributors who have patronized the stable of infamy. The wretchedness of mind with mind will not be allowed a shelter to conceal their wrongs, nor shall the corrupt den encourage the misguided to ruin. We will go where ruin is, to remove the ruin. We will not ask, who is our neighbor? who is our brother? or who is our sister? for we know that God hath made of one blood all men, and that all in heaven and on earth are concerned in the worth of what infinite wisdom has made in its own image. We will not reject what wisdom has said was good, because it has been defiled by wrong.

 

The worth of mind is not what mind has supposed. It is not because its works are good, but because its nature is wisely made to receive an eternal inheritance of life. It is not good because of works, but it is good without works, as was said by God when he made man. And because it was good, it was not evil. We will save the good; we will destroy the defilement. When good is saved from defilement, it is not unclean, and when it is not unclean, it is holy; and when it is holy, it is happy.

 

We see what is wanted. We see what the unfortunate want. They want happiness. They hate misery. Shall they have what they want? Who says, no? We do not. Who says, no? God does not. Who says, no? Wisdom dues not, love does not, law does not, religion does not, nature does not. Who then? Alas! he who wants what he has not got—more wisdom, more mercy, more humanity, more justice, more works of righteousness, and more knowledge of his dependence on the whole body of mind for his own enjoyment. The miserable want happiness. Mistaken souls! They have not found it only in meagre parcels. They have sought where it was not. They have not sought where it was. Who is to blame? Who wishes them worse harm than what their fruitless search has afforded? Who wishes them worse toil than their midnight revels have yielded? Who envies the debauchee in riots of uncleanness? Who, the brothel keeper or its inmates in their licentiousness? Have they sought and found the wisdom of enjoyment, with the wisdom of men in shame? Do enjoyment and shame work in harmony? If so, where is the need of separation? If not so, why the objection to the reform? We see who objects. Pride—"the never failing vice of fools," wonders what good spirits can do with the miserable of earth. It would not wonder, if its own defilement was removed, so that more worth should be discovered in others.

 

We will say what may be done. Minds in a degraded condition maybe restored. But the condition of human society is such as to forbid relief from that quarter, until the condition is changed. So long as mind is ashamed to control works of wretchedness, so long as it is afraid to do good to the degraded, so long as it scorns to relieve the miserable, just so long will the vice continue. Spirits can affect minds in the body; but, when they are controlled by us, the vice will not appear. Minds in the body will be controlled to do their duty, and when they shall he controlled by us, no scorn of men will deter them from removing works of shame. Others will not laugh when mind is brought to repentance by spirits not ashamed of their duty.

 

We will write what should be done. Minds opposed to reform—opposed to aid when aid is needed—opposed to the correction of a vice that is degrading to a civilized world—opposed to measures which can not fail to reform the vicious—opposed to works of charity—opposed to the law of God and the religion of Jesus, should first be rectified. They should know that when they oppose mind engaged in works of reform, they oppose God and angels, they oppose their own good, and the general good of society. They oppose what we know is necessary, and their opposition is a sin which will meet with a just recompense of reward. It will carry its weight along with their souls into this sphere. It will not be purified by death, nor by faith. It will not be remitted on this shore of Jordan without works, corresponding to the rules which we wish mind to adopt for the correction of mind. It will not scorn duty which is its happiness. It will not write against others, but for the benefit of others. It will not