CONDITION OF CIRCLES.

 

WHEN circles of mind desire to advance in wisdom, they will be aided by other circles. The first circle does not will as other circles do to advance, so that its advancement is protracted and its progress slow. When it desires to do what is necessary to its advancement, it will not stay where it is, and when it desires to abandon its position, it desires to assume another. As there is no circle lower than the lowest, the change of condition must be upward; it can not be downward. When it is upward, it is progress. When it is upward, it is to a higher circle. But as there is work in all degrees of advancement, and as the first circle loathes industry, so no very rapid advances will ever arise from that condition. It is not wisdom in them to act in reference to their own improvement. In fact, they seem to have only a slight appreciation of the advantages of progress. Their minds do not comprehend the utility of more wisdom. It is not understood. The work is, therefore, neglected. This is as true, in regard to this sphere, as it is in regard to the rudimental. The mind is stupid to reform. It is well satisfied with its own ignorance, or, at least, it is satisfied to do nothing to gain more wisdom.

 

Such being the condition of the first circle, spirits find their labors controlled with the ignorance of those whom they wish to instruct. They would teach, but spirits will not receive instruction. They will not receive instruction, because they are in a condition which disqualifies them to judge of its advantages. They will remain in that condition, till spirits can overcome the difficulty. They can overcome what will be necessary, but it requires time and labor to do it. They have time, and will labor, devoting it to the good of the needy. But those who devote time and labor to the good of the needy, do not belong to the circle where time and labor are required. They occupy a circle with more developed spirits. The wisdom of a developed circle is not as the wisdom of those whom they instruct. And the instruction imparted is not what all minds in the body consider instruction. It is not learning letters and sounds, without applying what is learned as good requires. But it is wisdom, which spirits teach to spirits. It is a wisdom which advances mind in all spheres. Learning is not wisdom. And we will say, that much which has obtained the name of learning with minds in the body, must be unlearned in this sphere to allow the spirit to progress. We see schools, and books, and learning; and we see that wrong is made more wrong in most of them. In mind unaccustomed to the philosophy of nature and unacquainted with the teachings of wisdom, we see more ignorance of truth, more errors which must be overcome, more evils which must be removed, than minds in the body can overcome. We see whole nations assuming to be enlightened, immersed in the whirlpool of wretchedness. They have schools, books, teachers, and other means of instruction, but the condition of those instructed is wretched, and wretched because wisdom is not imparted to those who are instructed.

 

We see minds estimating the degrees of blessedness which minds will enjoy in this sphere, by rules which will most assuredly disappoint those who have adopted them. They calculate on degrees of felicity by the rule of degrees in learning. Minds who have shared the advantages of schools and libraries, it is supposed will occupy very elevated circles in this sphere. Such is not the case. We see minds of this description who have shared all the advantages of schools, colleges, and books, occupying the lowest circle of wisdom; while we see minds, uneducated in the schools, colleges, and books of the rudimental sphere, bright and competent teachers of those who had calculated upon occupying a higher circle in the wisdom of the spheres. The wisdom of the spheres is not what concerns as it should the minds of men. They wish to learn, and they do learn both good and evil. The good is well, but the evil is not well, because it, is evil. Such learning must be unlearned. It is wrong. Books are wrong. Minds instructed by those books are wrong. This makes correction necessary. But the correction is not of wisdom of men. It is a correction which relieves the possessor of what is an evil to him. It is a correction which seeks the good of the corrected. It is a correction which dispossesses the possessor of his ignorance and errors. By this work of correction the learned mind, in wrong and error, becomes a citizen of a higher circle of wisdom and enjoyment. He receives instruction in wisdom, and that wisdom elevates his spirit to a circle of mind of nobler works.

 

The noblest work of God is mind in harmony with God. To be in harmony with God, is not to be selfish or cruel, but to obey the laws of God. Spirits of the first circle are not wise. They are not good in works of wisdom. They are evil to others. Though good as spirits, being susceptible of wisdom as it may be imparted to them, yet they see not what nature and affinity require to render them more perfect and good to the children of need. The works of the first circle are not in harmony with nature. They are not in harmony with God, but are opposed to the wisdom of God. Not till they are made harmonious, can they be wise. Not till they learn the wisdom of God, and obey it, can they partake of the blessedness it bestows. Not till they realize the misfortune of their condition, will they learn their condition, nor will they learn that condition without other's aid to reveal a better. We see spirits who were learned in the wisdom of men without the wisdom of even the second circle. They were wise with minds in the body, but their wisdom avails nothing but poverty. It will never avail more. It is what makes them poor in spirit. It gives no wisdom to others, because it has none to impart. Lean and hungry, it enters the first circle, there to do what should have been done in the body—work for other's good.

 

The condition of the second circle is not what has been supposed. It is not wise but sympathetic. It is not willful, but fearful. It is not obstinate, but condescending. It is not base, but flattering. It is not courageous, but cowardly. It is not true, but cunning. We wilt not write what it is, but what it is not. It is not honest. It is as honest as it supposes others to be. It is what others are by its own rules. Yet what some minds are, it is not. This circle will not work without some selfish motive. It works for its own, not other's good. It is not willing to do good without other motives than the need of sufferers. Not content with the applause of minds like itself, it has reared its heaven for its friends, and its hell for its enemies. Not satisfied with the wages it has received, it has allotted to itself a world it will not realize, without a change in the motives which govern all its works. We see who will be disappointed. They who work without a motive to do good to the needy. They will not realize what they expect, till a change shall come over their spirits. This change must be realized, or they will be without what they expect.

 

When minds are interested in others' good, without other motives than to relieve the needy, to do them good, to make them happy, we will say, they see the third circle. They are in the third circle. They are wise, and wise because good. We see minds of this circle in the rudimental sphere, butt they are not numerous. They are wise in doing unto others, as they would have others do unto them, in the day of need and adversity. The third circle is the most advanced of any spirits in the body, unless it be some mediums. They who write what is opposed to their own wisdom, and practice what they write, thereby correcting their errors, are above the third circle; because no mind which wills what is good for others, wills to correct what is defective in itself, in the third circle. They do not see their own, defects, consequently do not correct them. They will others good according to their wisdom of doing good. They desire to do what they require of others, but they do not require of others what is important to their progress. They are content to let them do as they will, and only ask others to let them do the same. Doing unto others as they would have others do unto them, is aiding others as they would be aided. But we see they would not be aided, only as their wisdom approves, and their wisdom approves of what is congenial with their progress. Their wisdom does not approve of wisdom above itself. It does not approve or doing good only in its own prescribed form. Indeed, it does not see that much good might be done in what it regards as evil. There are many things which it rejects as evil which are good and do good. Rejecting these things which are good and do good, it restricts its means of doing good, by its imperfect rules of right and wrong. It does unto others as it would have others do to it, but it would not have others disturb its creed or its practice, its form of worship or its means of improvement. As it would not have others molest even its own wrongs, so it would not molest the wrongs of others. It does as it would be done unto, but it would not be done unto, as the progress of the mind in wisdom and righteousness requires. The rule is well, but the wrong by which wrong is sustained and encouraged, is not well. And yet, the third circle verily believe that they are what the rule requires. They will only good to others; but mistaking what is good to others, and also themselves, they withhold the good required. They not only withhold the needed good; but, when they withhold, they neglect what nature and religion require. There are very few who obey what others' good demands. They write with eyes on others' good, but they write not without some work of folly to deceive, some doctrine or creed to favor, some design to make others receive that doctrine or creed; as though the wisdom of God was in human commandments.; as though the soul's progress would only be gained by subscribing to dogmas of human invention; as though eternal interests were suspended on the wisdom of men; and as though others' good demanded a compliance with the requirements of commandments originating in the darkness of a misguided mind. We see who will not write evil that others' good may be promoted. We see who will not endorse wrong, or do wrong, because they are not deceived concerning what is good. We see who will not write what the wisdom of higher circles forbids, and we see that they will do unto others as the wisdom of those circles prescribes. They will not do to others what they wish others to do to them, without doing them good. The third circle does much good; it does some evil. When it does what is good to others, it is wise, but when it works its own errors into the minds of others, because it would have those errors itself, it does evil.

 

We see minds engaged in doing what they suppose is good to others, and, with the purest motives, doing a work which is a curse to those who receive it. They do by them as they would that others should do to them, and yet a grievous wrong—a serious evil—is done to them. The rule will permit a Musselman to do evil by indoctrinating others into his faith, and his faith will practically enslave all Christendom. So, of the pagan; and so, of all sects and parties of men. They do what seems good to themselves, and what would seem right to be done to them in an exchange of conditions. But the wisdom of heaven directs not the work. Wrong is inflicted by wrong on others, no good being done.

 

The fourth circle not only does good as they would have others do to them, but they are wise with the wisdom of heaven. They are wise in the wisdom of God. They see what is good, and they see what will do good. Never do they work wrong to others. They can not wrong a work of God. They can not, because they have no will to do wrong. It is their will to do right, and right is not wrong. Right is not works of wrong. Right is works of good. Right is what makes others happy. Truth is with wisdom. Truth and wisdom agree. They work with this circle. They influence minds of this circle to do good. They write as with coals of love the language of nature on the hearts of others. They write with the pen of inspiration the words of celestial beings. They write what other circles need to make them wise unto salvation from wrong and error. They write without seeking to please. They write to instruct, to improve, to advance minds in the knowledge and practice of holiness. They do not fear righteousness. They do not fear good. They do not write to wrong mind, neither are they slaves to write the wrongs of others for their selfish gratification. They write what others of lower circles oppose, as well as what they justify. For this reason lower circles sometimes call them evil. They call them evil because they contradict their wisdom of right, and wrong. They call them evil, because they oppose the wrong in those they wish to improve. The wisdom and truth which they impart, seem unwise and wrong to them. They are wrong to them, but right to this circle. They are right to this circle, because they are good and do good.

 

This circle sees good even in what other circles call evil. They see what wisdom allows them to see. They see what good, circles of minds may enjoy by discipline and correction. They see that God works by means. They see that means are evil when disconnected with works of reform—evil when evil only is attained—good when good is the result. They see other circles surveying only the means which God employs to correct wrong, looking not at the good resulting from them. They see what wisdom sees, that all means are good and not evil, which produce good to those who are exercised by them. They see means employed by God which are called great evils by minds uninstructed in wisdom; but when the means are considered in relation to the effects which are wrought, the good produced, they wilt not be called evil. They see that rewards for vice and wrong, are evil—no good or enjoyment is in them; but they see God intends good and actually produces good—good even to those who are subject to the evils inflicted. Hence, wisdom justifies the work. It justifies the means, because the means are true to the good of those to whom they are applied. They are true to their progress and happiness. The evils are good, when considered as means to the attainment of happiness. The evils are not evils, when seen in this relation. They will be seen in this relation, when spirits ascend to the fourth circle of wisdom. They will be seen in this relation, when minds are instructed by spirits of this circle. They will see harmony in all God's works. They will see what will do them good. They will see what will make them more happy, more wise, more charitable, more humane, less vindictive, less oppressive, less wretched, and which will control them with wisdom in works of wisdom, so that God will work out his wisdom in them for the good of others.

 

The condition of the fifth circle is wisdom in a very great degree. This circle is not analogous to any thing in the rudimental sphere. Hence it is impossible to present to the inhabitants of the body any tangible idea of the wisdom and felicity of this circle. It can only be imagined by comparing and calculating the advances which are made from one circle to another by the ascending spirit. We shall not dwell on this circle for the purpose of defining to the human understanding what is undefinable in its present condition. Indeed, we know that much which is written in this book will be exceptionable to some minds from this very consideration. We see other minds, however, who will appreciate and profit by it; and for them our labors are more especially intended. But the time is not very far distant when these pages will be welcome to most minds in the body. We see a work begun which no human arm or voice can arrest. Human destiny is now measurably in oar hands, under God. The voice of one crying in the wilderness may well be repeated. Prepare ye the way of the Lord, and make a highway in the desert of earth, over which the unclean shall not pass, but a way in which a mind, though ignorant, may be instructed without money and without price. We see vices where the messengers of truth will work to cleanse the guilty from their stains in the crystal stream of the holy city of this circle. We see wrongs upon wrongs which need the washing of regeneration to make the possessor white, in the limpid current of infinite wisdom. We see wretchedness upon wretchedness in communities of minds in the body which no human effort can allay. This wretchedness ministering spirits from heaven propose to overcome. They will not fail nor be discouraged, until they have established justice in mercy in all the earth, and the weary shall have found rest and peace in the knowledge of the truth.

 

We are witnesses of the sixth circle of the second sphere. We write as we understand in our degree of wisdom the wisdom of God. We write what is wisdom in the measure that we have received it. We write what will be truth to minds when they reach this circle. We will say, it is truth to spirits even now; but minds unacquainted with the development of wisdom pertaining to this circle will not readily recognize it. We have no motive but the good of others to subserve, and we have no recompense but such as attends the performance of duties in harmony with the laws of God in nature. We shall not therefore be accused of selfish considerations in our endeavors to lift the burdens of humanity, and wash away the ills of human life. Whatever the reader may think of the origin of this book, whether or not it may be ascribed, as we see it will, by the ignorant and the envious, the misguided and the wretched, to the hand which we control, such wisdom will not correct what we intend for good, neither will fanatical opposition or secret enmity overcome the voice we proclaim in the ears of a sinful generation. This medium will be sustained by the wisdom of heaven, and no mind on earth will ever be able to gain a contradiction of what we have written, from the spirits of this sphere. We say, no medium in the body will ever be able, under the guidance and control of spirits, to aid in any degree in the overthrow of the facts we have disclosed. They will stand when creeds and professions shall be numbered among the things which were, but are not.

 

We see who will object, who will criticise, who will condemn, and who will justify. The first circle of mind will condemn. The second circle will object. The third circle will criticise, and the fourth circle will approve. This will allow of no abatement. It will not be denied, when spirits in the body reach the wisdom in this sphere. It will not be denied without contradicting the Bible, and the law which governed the inspiration of that Book of books. The mediums were then, as now, inspired by spirits to write as this book is written.

 

here never was any more reliable medium of communication between the angels and earth's inhabitants, than some which we now employ for the good of mind. There is no more reliance to be placed in the inspiration of other books of a former age, than what may be safely reposed in the words of this and other books of the present age, originating from this sphere. Neither can minds show how a communication could ever be made from this sphere to the rudimental, without the same condition of mediums which we have chosen, and prepared to deliver our messages to the world. No other method was ever employed in any age of the world, and no book is entitled to the credit of inspiration, which has been given to men in any other way. No book is written worthy of heavenly wisdom, unless written, as the books of this age are written, by the aid of spirits. We mean the books which are written by the aid of mediums, having our aid to control, as we wish, the whole subject. No work which has been done in one age by spirits, prevents the same work from being done in another age. What has been done may be done again. When all conditions are the same, the same inspiration may be expected. When conditions of mind require a new development, a new development of wisdom may be expected. When minds write by wisdom from heaven, it is doing what has been done. When communications written by aid of spirits appear, they will not conflict with the eternal law by which such communications are made, neither will such communications wrangle with each other. All nature is harmony. All spirits are harmonious, in their varied circles, as one star is harmonious with other stars, though differing in glory. What ever emanates from a peculiar circle, must agree with the wisdom of that circle. As all conditions are not embraced in one circle, so the varieties of developed wisdom indicated by the communications, are indexes of the earthly circles to which the spirits write. We have not written this book in the wisdom of the sixth circle, but in the wisdom of the fourth. The wisdom of the fourth circle is what is best adapted to the progressive advancement of minds in the body. We see what is best, and we see that progress, step by step, is the only way to improve minds, in the condition which this book will find them. We see wisdom in greater glory than we can make minds, in the rudimental sphere, understand. We see a circle where no mind in the body can approach, without long application to study the works of God. We see a world where no unkindness can exist to the least of God's works. We see a wisdom which far outshines what nature reveals to minds in the lesser circles.

 

Communications, emanating from this circle, will always be adapted to the condition of the minds for whom they are intended. If we were to write for the improvement of the first circle, we would write in the wisdom of the second; if, for the second, in the wisdom of the third; if, for third, in the wisdom of the fourth, because minds must be addressed in such a degree of wisdom as they can appreciate to improve and benefit them. It is not the degree of circles which spirits enjoy, that appears in what they write; but it is a degree above the individual who receives the communication. We write what is next above the mind whom we wish to instruct; and hence the circle, which the receiver occupies, is always indicated by the communication. We mean, it is always manifest by what we write. The apparent incongruities of developed wisdom furnishes a solution for the apparent inharmonies of many communications. The varied conditions of mind addressed, justify the varied communications. It has always been so in all ages of spirit-manifestations. The inspired man says, "Answer a fool according to his folly. Answer not a fool according to his folly." Both statements are equally entitled to credit. Both are just and true. Both are right. One contradicts the other. Neither are wrong. The contradiction is right. It would not be just, or true, or right without it. Each position is the truth only half told. Answer a fool according to his folly, is to take into consideration his condition, and so answer as to instruct him, and make him wiser. Answer not a fool according to his folly, is to answer him not with his own folly, but with a wisdom adapted to his comprehension. To answer according to his own folly, in one sense, would be rendering folly for folly. In like manner, communications received through mediums are sometimes contradictory of other communications addressed to the understandings of other circles of mind. Different circles of mind must be addressed with different modes of instruction; but the difference of phraseology, employed by spirits, is not a contradiction of wisdom, when wisdom is understood. It is simply a different method of teaching what is essential to the progress of mind in the wisdom of reform. We will say, different circles of mind must be taught lessons of wisdom as they can be taught. They can not be taught in a way inconsistent with their understandings. As they will understand words, and sentences differently, they should be addressed differently; and as they are addressed differently, the difference sometimes assumes the character of a contradiction. Hence, spirits must either neglect one class in their communications, or write differently to benefit all classes. If they write differently, so as to instruct all classes, and develope all minds, what is wisdom to one may be esteemed folly by another. But wisdom sees no folly in any communication adapted to the good of those who receive it.

 

We will write to benefit all. This is the wisdom which controls the subject of these pages. But what will benefit one may not personally instruct another. We see who will be benefited. We see who will not be instructed. The instructor is not instructed by his instruction. The mind who receives instruction is instructed. We write for those who receive, and we see that many will do so. Others will not. Let him who hath an ear, hear what the spirit saith unto him. Let him who hath not an ear to hear our message, understand that we shall not write what will do no good. We will write what conditions require, and as they require wisdom.

 

In conclusion of this article, we will say, when minds receive and practice the message we have written, when they live and act as we have recommended, they will not esteem our labor in vain, nor will they wrangle about words to no profit. The divisions and subdivisions of minds, the multiplied evils of society in the rudimental condition, need some remedy. The wrongs of nations and individuals, have had no successful antidote, neither will they have, until nature is more fully understood, and her harmonious laws better appreciated. These laws, when observed, will throw a mellow light over the minds of men, and cast away the wrongs of human life. Minds burdened with the cares of selfish ambition will learn the wisdom of united harmony, and the peace of heaven will smile over minds in the contention of bitter strife, when the voice of truth shall be heard and obeyed.

 

When will that voice be heard and obeyed? Who answers? He who reads what we have written, hears that voice. He who practices what we have written, obeys that voice. Reader, are you willing to do what nature, reason, and revelation, require? Are you willing to cast your crowns of selfishness and folly into the lap of deserving good? Are you willing to stand where wisdom stands, with angels to direct, and lead you onward and upward in the wisdom of God? Have you no works of mind, which need the purifying element to cleanse? Have you nothing to keep you back from duty—no friends whose smiles you love—no works of wrong you wish to cherish? Have you no church or society, no minister or profession, no fear or favor of men, you wish to regard above the eternal things of the spirit-world? Are you not sojourners to a land you have not seen, to a world you are unacquainted with, and are you prepared to venture, and venture you must, on that journey without chart or compass to guide your onward progress? We will say, no mind can regret the time and labor devoted to the study of God and his wisdom, when it enters the portal of this sphere. Too many may regret the time misspent, and the follies pursued, to the injury of their own minds in the wisdom of heaven. It is not with the sluggard as with a man of understanding, in any world we have seen. It is not with the unjust as with the just, the unwise as the wise, the works of wrong as the works of right, in any sphere, whether in the body or out of it. And we know fall well, that what minds lay up on earth of things that perish not, will be a treasure in heaven where moth and rust doth not corrupt, neither will thieves be able to dispossess any one of what they have gained. It is, therefore, important to all minds, in all circles and all spheres, to work out a salvation of their minds from the evils which disturb their progress and shed no glory on their pathway. It is important to young and old, to minds in all conditions, that they neglect not the voice which admonishes in tenderness— all to gain wisdom, and do works which gladden the spirits of earth and heaven; yea, all minds who share in the common tie that links earth and heaven together. We will say, all minds who live where no stream flows but the river that washes the soul with water, which wilt never pollute, but make it clean; with waters which never corrupt but purify, as the soul is immersed in the crystal current of divine benevolence with waters which have neither shore nor bound for they roll in majestic glory their sea of wonders over the mind, as it drinks from the eternal fountain of wisdom in this happy circle of the spheres.